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佛説佛母出生法藏般若波羅蜜多經 (No. 0228_ 施護譯 ) in Vol. 08
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T0228_.08.0651a01:
T0228_.08.0651a02:
T0228_.08.0651a03:＊佛説佛母出生三法藏般若
T0228_.08.0651a04: 波羅蜜多經卷第十九
T0228_.08.0651a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0651a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0651a07: 善巧方便品第二十之二
T0228_.08.0651a08: 爾時世尊告尊者須菩提言。我今復説不退
T0228_.08.0651a09: 轉菩薩摩訶薩種種相貌。汝當諦聽如善作
T0228_.08.0651a10: 意。須菩提言。善哉世尊。願樂欲聞。佛言。須
T0228_.08.0651a11: 菩提。若菩薩摩訶薩。乃至夢中亦不愛樂聲
T0228_.08.0651a12: 聞縁覺之地。亦不生彼住三界心。須菩提。有
T0228_.08.0651a13: 是相者當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651a14: 復次須菩提。若菩薩摩訶薩於其夢中見百
T0228_.08.0651a15: 千倶胝那廋多數菩薩聲聞人天大衆。恭敬
T0228_.08.0651a16: 圍繞如來應供正等正覺聽其説法。須菩提。
T0228_.08.0651a17: 若彼夢中見是相者。當知是爲不退轉菩薩
T0228_.08.0651a18: 摩訶薩相
T0228_.08.0651a19: 復次須菩提。若菩薩摩訶薩於其夢中自見
T0228_.08.0651a20: 其身。處虚空中爲人説法。及見自身放大光
T0228_.08.0651a21: 明。化苾芻相往彼他方諸世界中。施作佛事
T0228_.08.0651a22: 及爲説法。須菩提。若彼夢中見是相者。當知
T0228_.08.0651a23: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651a24: 復次須菩提。若菩薩摩訶薩於其夢中見州
T0228_.08.0651a25: 城聚落。悉爲火焚一切破壞。諸惡蟲獸四散
T0228_.08.0651a26: 馳走。一切人衆皆大驚怖生苦惱。心菩薩見
T0228_.08.0651a27: 已不驚不怖。從夢覺已作是思惟。三界無實
T0228_.08.0651a28: 皆悉如夢。願我當得阿耨多羅三藐三菩提
T0228_.08.0651a29: 時。以如是法爲衆生説。須菩提。若彼夢中見
T0228_.08.0651b01: 是相者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651b02: 復次須菩提。若菩薩摩訶薩於其夢中見地
T0228_.08.0651b03: 獄中有諸衆生隨受衆苦。菩薩見已作是思
T0228_.08.0651b04: 惟。願我當得阿耨多羅三藐三菩提時。佛刹
T0228_.08.0651b05: 清淨無有地獄。乃至不聞其名況復可見。又
T0228_.08.0651b06: 須菩提。若菩薩摩訶薩於其夢中見諸餓鬼
T0228_.08.0651b07: 受飢渇苦。菩薩見已作是思惟。願我當得阿
T0228_.08.0651b08: 耨多羅三藐三菩提時。佛刹清淨無有餓鬼。
T0228_.08.0651b09: 乃至不聞其名況復可見。又須菩提。若菩薩
T0228_.08.0651b10: 摩訶薩於其夢中見諸畜生受極重苦。菩薩
T0228_.08.0651b11: 見已作是思惟。願我當得阿耨多羅三藐三
T0228_.08.0651b12: 菩提時。佛刹清淨無有畜生。乃至不聞其名
T0228_.08.0651b13: 況復可見。須菩提。若彼夢中見是相者。當知
T0228_.08.0651b14: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651b15: 復次須菩提。若菩薩摩訶薩於諸方處或見
T0228_.08.0651b16: 州城聚落忽爲火焚。菩薩見已即作是言。
T0228_.08.0651b17: 如我夢中先所見相等無有異。我若已得安
T0228_.08.0651b18: 住不退轉者。願我以是實語力故。速令此火
T0228_.08.0651b19: 自然息滅。不復展轉遍諸方處。須菩提。彼菩
T0228_.08.0651b20: 薩作是言已。即時若能火自息滅。當知是菩
T0228_.08.0651b21: 薩已從先佛如來應供正等正覺所。得授阿
T0228_.08.0651b22: 耨多羅三藐三菩提記已住不退轉地。若菩
T0228_.08.0651b23: 薩作是言已火不滅者。當知是菩薩未得授
T0228_.08.0651b24: 記。未能安住不退轉地。又須菩提。若或是火
T0228_.08.0651b25: 不能滅。已而復焚燒諸餘方處。從一舍至一
T0228_.08.0651b26: 舍。從一里至一里。如是展轉火不滅者。當知
T0228_.08.0651b27: 是處衆生先世有破法重罪。彼之餘殃今世
T0228_.08.0651b28: 現受。須菩提。以是因縁。若菩薩摩訶薩隨願
T0228_.08.0651b29: 能滿者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651c01: 復次須菩提。若有男子女人等。或爲非人所
T0228_.08.0651c02: 執魅者。是時菩薩見是事已即作是言。若我
T0228_.08.0651c03: 已於先佛如來應供正等正覺所。得授阿耨
T0228_.08.0651c04: 多羅三藐三菩提記。深心清淨爲欲成就阿
T0228_.08.0651c05: 耨多羅三藐三菩提故。遠離聲聞縁覺之心
T0228_.08.0651c06: 所行清淨。我當決定於阿耨多羅三藐三菩
T0228_.08.0651c07: 提。是所應得非不應得。又今十方無量阿僧
T0228_.08.0651c08: 祇世界諸佛世尊現住説法者。彼諸如來應
T0228_.08.0651c09: 供正等正覺。無所不知無所不見無所不了。
T0228_.08.0651c10: 無所不證無所不得。是諸佛世尊。若知我深
T0228_.08.0651c11: 心決定成就阿耨多羅三藐三菩提者。願我
T0228_.08.0651c12: 以是實語力故。令彼非人捨離遠去。其所執
T0228_.08.0651c13: 魅若男若女速得解脱。若菩薩作是語時。而
T0228_.08.0651c14: 彼非人不即遠去。其所執魅未得解脱者。當
T0228_.08.0651c15: 知是菩薩未從先佛如來應供正等正覺所。
T0228_.08.0651c16: 得授阿耨多羅三藐三菩提記。未住不退轉
T0228_.08.0651c17: 地。須菩提。若菩薩作是語時。而彼非人即速
T0228_.08.0651c18: 遠去。其所執魅即得解脱者。當知是菩薩已
T0228_.08.0651c19: 從先佛如來應供正等正覺所。得授阿耨多
T0228_.08.0651c20: 羅三藐三菩提記。已得安住不退轉地
T0228_.08.0651c21: 辯魔相品第二十一
T0228_.08.0651c22: 復次須菩提。亦有初住大乘諸菩薩等。見是
T0228_.08.0651c23: 男子女人爲彼非人所執魅時即作是言。若
T0228_.08.0651c24: 我已於先佛如來應供正等正覺所。得授阿
T0228_.08.0651c25: 耨多羅三藐三菩提記者。願我以是實語力
T0228_.08.0651c26: 故。令彼非人捨離遠去。其所執魅若男若女
T0228_.08.0651c27: 速得解脱。作是語已。時彼惡魔隱伏其形來
T0228_.08.0651c28: 菩薩所。潜以魔力即令非人捨離而去。何以
T0228_.08.0651c29: 故。諸惡魔力勝非人故。由是非人力不能爲
T0228_.08.0652a01: 捨離而去
T0228_.08.0652a02: 爾時菩薩不能覺知斯爲魔力。但作是念。我
T0228_.08.0652a03: 從先佛已得授記已能安住不退轉地。何以
T0228_.08.0652a04: 故。隨我所願即得成就。彼諸菩薩未得授記
T0228_.08.0652a05: 無是力故。菩薩於此起増上慢及諸慢心。由
T0228_.08.0652a06: 慢心故増長貢高。以貢高故輕易惡賤諸餘
T0228_.08.0652a07: 菩薩。自謂已從先佛得記。餘悉未得從佛授
T0228_.08.0652a08: 記。由此因縁。遠離佛無上智自然智一切智
T0228_.08.0652a09: 一切智智。乃至遠離阿耨多羅三藐三菩提。
T0228_.08.0652a10: 菩薩於此若不親近諸善知識。不得善法而
T0228_.08.0652a11: 爲開導。爲諸惡友共所護助。於自身心又復
T0228_.08.0652a12: 不具善巧方便。増上慢心轉復堅固。以是因
T0228_.08.0652a13: 縁爲魔所縛不能解脱。於二地中隨墮一處。
T0228_.08.0652a14: 若聲聞地若縁覺地。須菩提。如是相者是彼
T0228_.08.0652a15: 初住大乘諸菩薩等。以少見少聞故。不能親
T0228_.08.0652a16: 近諸善知識。不得般若波羅密多善巧方便
T0228_.08.0652a17: 力所護故。以小因縁増長慢心。乃至遠離阿
T0228_.08.0652a18: 耨多羅三藐三菩提。須菩提。是故當知斯亦
T0228_.08.0652a19: 名爲菩薩魔事
T0228_.08.0652a20: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652a21: 諸菩薩摩訶薩。云何爲名字因縁。所謂惡魔
T0228_.08.0652a22: 化諸異相。或時來詣彼菩薩所作如是言。菩
T0228_.08.0652a23: 薩當知。汝父如是名母如是名。餘親里朋友
T0228_.08.0652a24: 各各如是名字。乃至七世大祖父母各如是
T0228_.08.0652a25: 名。汝於某方某處某國某城。某族所生其。
T0228_.08.0652a26: 姓某氏。又復若性柔軟剛猛。性緩性急根利
T0228_.08.0652a27: 根鈍。惡魔即時一一能説。又作是言。汝於先
T0228_.08.0652a28: 世亦曾修習頭陀功徳。所謂受阿囉拏法。
T0228_.08.0652a29: 常行乞食著糞掃衣。飯食已後不復飮漿。常
T0228_.08.0652b01: 一坐食常隨敷座。但持三衣住尸陀林。坐於
T0228_.08.0652b02: 樹下坐於空地。常節量食常坐不臥。具修如
T0228_.08.0652b03: 是頭陀功徳。又復少語喜足遠離憒閙。若語
T0228_.08.0652b04: 言時柔軟可愛。乃至不受塗足油等。汝於先
T0228_.08.0652b05: 世具修如是種種功徳。今世亦有如是功徳
T0228_.08.0652b06: 見法知法。汝已決定於先佛如來應供正等
T0228_.08.0652b07: 正覺所。得授阿耨多羅三藐三菩提記。安住
T0228_.08.0652b08: 不退轉地。何以故。汝已具有諸功徳故。汝既
T0228_.08.0652b09: 具足如是功徳相貌。是故應知於先佛所已
T0228_.08.0652b10: 得授記。爾時菩薩聞是語已即作是念。我已
T0228_.08.0652b11: 從彼先佛如來應供正等正覺所。得授阿耨
T0228_.08.0652b12: 多羅三藐三菩提記已。是安住不退轉者。何
T0228_.08.0652b13: 以故。今此所説我有如是頭陀功徳誠無異
T0228_.08.0652b14: 故。是時惡魔知彼心所念已。又復別化種種
T0228_.08.0652b15: 異相。所謂苾芻苾芻尼優婆塞優婆夷婆羅
T0228_.08.0652b16: 門長者。乃至菩薩父母兄弟親里朋友。隨所
T0228_.08.0652b17: 化已住菩薩前咸作是言。汝從先佛如來應
T0228_.08.0652b18: 供正等正覺所。已得授阿耨多羅三藐三菩
T0228_.08.0652b19: 提記已。住不退轉地。何以故。汝已具足如是
T0228_.08.0652b20: 功徳相藐故。須菩提。彼菩薩聞諸化人如是
T0228_.08.0652b21: 語已。不能覺知是魔所化。即時起増上慢及
T0228_.08.0652b22: 諸慢心。由慢心故増長貢高。以貢高故輕易
T0228_.08.0652b23: 惡賤諸餘菩薩。自謂已從先佛得記。餘諸菩
T0228_.08.0652b24: 薩悉所未得從佛授記。由此因縁遠離佛無
T0228_.08.0652b25: 上智自然智一切智一切智智。乃至遠離阿
T0228_.08.0652b26: 耨多羅三藐三菩提。菩薩於此若不親近諸
T0228_.08.0652b27: 善知識。不得善法而爲開導。爲諸惡友共所
T0228_.08.0652b28: 護助於自身心又復不具善巧方便。増上慢
T0228_.08.0652b29: 心轉復堅固。是菩薩於二地中隨墮一處。若
T0228_.08.0652c01: 聲聞地若縁覺地。須菩提。我先所説不退轉
T0228_.08.0652c02: 菩薩摩訶薩眞實相貌。而此菩薩不能成就
T0228_.08.0652c03: 不能安住。不得般若波羅蜜多力所護助。由
T0228_.08.0652c04: 此因縁爲魔所縛。須菩提。是故當知斯亦名
T0228_.08.0652c05: 爲菩薩魔事
T0228_.08.0652c06: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652c07: 諸菩薩摩訶薩。此復云何。所謂惡魔或時化
T0228_.08.0652c08: 現諸苾芻相。來菩薩所作如是言。汝當得阿
T0228_.08.0652c09: 耨多羅三藐三菩提時名字如是。而彼苾芻
T0228_.08.0652c10: 所説名字。與其菩薩本所願樂得菩提時名
T0228_.08.0652c11: 字無異。是菩薩以無智故。又復不具善巧方
T0228_.08.0652c12: 便。聞此語已即作是念。今此苾芻快哉所説。
T0228_.08.0652c13: 我得阿耨多羅三藐三菩提時名字。如我所
T0228_.08.0652c14: 願無異無別。我今無復起諸疑惑。是時菩薩
T0228_.08.0652c15: 作是念已。隨魔所化苾芻語言而生信受。以
T0228_.08.0652c16: 是因縁爲魔所著。魔所著故起増上慢及諸
T0228_.08.0652c17: 慢心。由慢心故増長貢高。以貢高故輕易惡
T0228_.08.0652c18: 賤諸餘菩薩。自謂已從先佛得記。餘諸菩薩
T0228_.08.0652c19: 悉所未得從佛受記。由此因縁遠離佛無上
T0228_.08.0652c20: 智自然智一切智一切智智。乃至遠離阿耨
T0228_.08.0652c21: 多羅三藐三菩提。菩薩於此若不親近諸善
T0228_.08.0652c22: 知識。不得善法而爲開導。爲諸惡友共所護
T0228_.08.0652c23: 助。於自身心又復不具善巧方便増上慢心。
T0228_.08.0652c24: 轉復堅固。是菩薩於二地中隨墮一處。若聲
T0228_.08.0652c25: 聞地若縁覺地。須菩提。我先所説不退轉菩
T0228_.08.0652c26: 薩摩訶薩眞實相貌。而此菩薩不能成就不
T0228_.08.0652c27: 能安住。不得般若波羅蜜多力所護助。由此
T0228_.08.0652c28: 因縁爲魔所縛。須菩提。是菩薩應當悔捨如
T0228_.08.0652c29: 先所起種種慢心。菩薩設能悔是心已。亦復
T0228_.08.0653a01: 久久墮生死中。若復後時得善知識而爲開
T0228_.08.0653a02: 導。還因般若波羅蜜多故。漸能趣向阿耨多
T0228_.08.0653a03: 羅三藐三菩提何以故。菩薩起諸慢心罪極
T0228_.08.0653a04: 重故。譬如苾芻犯四根本最極重罪若一若
T0228_.08.0653a05: 二。即非沙門非釋種子。菩薩以名字因縁起
T0228_.08.0653a06: 諸慢心。其所獲罪亦復如是。須菩提。且置是
T0228_.08.0653a07: 四根本罪。當知所有五無間罪最極深重。若
T0228_.08.0653a08: 菩薩以名字因縁起諸慢心者。其所獲罪過
T0228_.08.0653a09: 復深重。而此菩薩是即名爲大無方便。不能
T0228_.08.0653a10: 如應覺了魔事。須菩提。是故當知彼諸惡魔。
T0228_.08.0653a11: 能以如是微細因縁。作彼魔業壞亂諸菩薩
T0228_.08.0653a12: 摩訶薩。菩薩於此應當覺知覺已遠離
T0228_.08.0653a13: 復次須菩提。若菩薩摩訶薩厭彼憒閙樂欲
T0228_.08.0653a14: 遠離時。諸惡魔即化異相。來菩薩所作如是
T0228_.08.0653a15: 言。若遠離者應當往彼山巖樹下空寂曠野。
T0228_.08.0653a16: 如是修習是眞遠離。此遠離行佛所稱讃。須
T0228_.08.0653a17: 菩提。我不説諸菩薩摩訶薩住山巖樹下空
T0228_.08.0653a18: 寂曠野。是眞遠離。須菩提白佛言。世尊。若菩
T0228_.08.0653a19: 薩摩訶薩住山巖樹下空寂曠野不名遠離
T0228_.08.0653a20: 者。復有何相説名菩薩摩訶薩是眞遠離。佛
T0228_.08.0653a21: 告須菩提言。若菩薩摩訶薩行般若波羅蜜
T0228_.08.0653a22: 多有善巧方便。爲一切衆生行大慈大悲行。
T0228_.08.0653a23: 遠離聲聞縁覺之心。雖近聚落亦名遠離。或
T0228_.08.0653a24: 在山巖樹下空寂曠野亦名遠離。須菩提。諸
T0228_.08.0653a25: 菩薩摩訶薩若能遠離聲聞縁覺心者是眞遠
T0228_.08.0653a26: 離。如是遠離我所聽許。菩薩應當於晝夜中。
T0228_.08.0653a27: 常修如是眞遠離行。須菩提。若如惡魔所讃。
T0228_.08.0653a28: 菩薩但住山巖樹下空寂曠野爲遠離者。而
T0228_.08.0653a29: 彼菩薩雖如是遠離。不能遠離聲聞縁覺之
T0228_.08.0653b01: 心非眞遠離雖修般若波羅蜜多。不能圓滿
T0228_.08.0653b02: 一切智智。當知是爲雜亂行者。身語心業不
T0228_.08.0653b03: 得清淨。無慧方便無大悲行。由自三業不清
T0228_.08.0653b04: 淨故。而返於彼近聚落住者生輕慢心。須菩
T0228_.08.0653b05: 提。彼菩薩雖近聚落非雜亂行。何以故。以能
T0228_.08.0653b06: 遠離聲聞縁覺心故。身語心業皆悉清淨。有
T0228_.08.0653b07: 慧方便具大悲行。雖近聚落是眞遠離。若於
T0228_.08.0653b08: 如是修眞遠離行者返生輕慢。當知是菩薩
T0228_.08.0653b09: 雖得禪定解脱神通智慧三昧等法。而亦不
T0228_.08.0653b10: 具善巧方便。須菩提。菩薩雖在百由旬外曠
T0228_.08.0653b11: 野空寂等處。縱經一歳百歳乃至百千倶胝
T0228_.08.0653b12: 那庾多歳。設過是歳修遠離行終無利益。如
T0228_.08.0653b13: 我所説眞遠離行彼不能知。不能深固安住
T0228_.08.0653b14: 阿耨多羅三藐三菩提心。無善巧方便但以
T0228_.08.0653b15: 寂靜爲眞遠離。若求佛道者貪著依止。如是
T0228_.08.0653b16: 遠離我不聽許。亦不能令我心生喜。何以故。
T0228_.08.0653b17: 如我所説遠離行中即不見有如是遠離行人
T0228_.08.0653b18: 名眞遠離。又須菩提。有諸惡魔見彼住空寂
T0228_.08.0653b19: 處修遠離行者。即到其所於虚空中作如是
T0228_.08.0653b20: 言。善哉善哉。善男子。汝所修者眞遠離行。如
T0228_.08.0653b21: 來稱讃汝修是行故。令汝速得阿耨多羅三藐
T0228_.08.0653b22: 三菩提。是菩薩聞空中聲所稱讃已。從彼空
T0228_.08.0653b23: 寂曠野等處來至聚落。見餘菩薩柔和善順
T0228_.08.0653b24: 修持梵行。遠離聲聞縁覺之心三業清淨者。
T0228_.08.0653b25: 即起輕慢作如是言。汝等是爲憒閙行者。汝
T0228_.08.0653b26: 所修行非遠離行。須菩提。彼住空寂菩薩以
T0228_.08.0653b27: 眞遠離行爲憒閙行。以憒閙行爲眞遠離行。
T0228_.08.0653b28: 以其過惡故所應恭敬者而返輕慢。不應恭
T0228_.08.0653b29: 敬者而返恭敬。何以故。彼作是念。我住空寂
T0228_.08.0653c01: 曠野等處有諸非人念我故來助我故來。汝
T0228_.08.0653c02: 近聚落住者。何有非人來助念汝。作是念已
T0228_.08.0653c03: 於餘菩薩起輕慢心。須菩提。當知此人是爲
T0228_.08.0653c04: 菩薩中旃陀羅。菩薩中過惡者。菩薩中汚行
T0228_.08.0653c05: 者。是爲形像菩薩。亦名賊住沙門。亦名沙門
T0228_.08.0653c06: 形賊。亦名不淨法者。亦名非禮法者。以是相
T0228_.08.0653c07: 故當知是爲初發心者。是故一切世間諸天
T0228_.08.0653c08: 人等所不恭敬。何以故。我説彼人是増上慢
T0228_.08.0653c09: 者。須菩提。菩薩摩訶薩於如是人不應親近。
T0228_.08.0653c10: 又須菩提。若諸菩薩摩訶薩不捨一切衆生
T0228_.08.0653c11: 愛樂一切智。深發阿耨多羅三藐三菩提心。
T0228_.08.0653c12: 爲欲成就阿耨多羅三藐三菩提。利益安樂
T0228_.08.0653c13: 一切衆生者。不應親近如是等人。須菩提。求
T0228_.08.0653c14: 菩提者於諸魔事常應覺知覺已遠離。於一
T0228_.08.0653c15: 切時常生厭離怖三界心。但爲利樂一切衆
T0228_.08.0653c16: 生。引示衆生所有正道。令諸衆生圓滿正果
T0228_.08.0653c17: 住法實性。又復於諸衆生起大慈心大悲心
T0228_.08.0653c18: 大喜心大捨心。菩薩常作是願。願我當於一
T0228_.08.0653c19: 切時一切處遠離如是一切魔事。設或暫起
T0228_.08.0653c20: 速令除滅。須菩提。若菩薩摩訶薩能如是學
T0228_.08.0653c21: 者。是菩薩摩訶薩神通智力。須菩提當知如
T0228_.08.0653c22: 是等皆説菩薩摩訶薩覺知魔事眞遠離相
T0228_.08.0653c23: 善知識品第二十二之一
T0228_.08.0653c24: 爾時世尊告尊者須菩提言。若菩薩摩訶薩
T0228_.08.0653c25: 深心欲得阿耨多羅三藐三菩提者應當親近
T0228_.08.0653c26: 恭敬諸善知識。須菩提白佛言。世尊。有諸菩
T0228_.08.0653c27: 薩摩訶薩深心欲得阿耨多羅三藐三菩提。
T0228_.08.0653c28: 若能愛樂善知識者。云何是菩薩摩訶薩善
T0228_.08.0653c29: 知識耶。佛言。須菩提。當知諸佛如來是菩薩
T0228_.08.0654a01: 善知識。何以故。諸佛能説菩薩行法及諸波
T0228_.08.0654a02: 羅蜜多。教示菩薩入般若波羅蜜多。是故諸
T0228_.08.0654a03: 佛如來爲菩薩善知識。又須菩提。般若波羅
T0228_.08.0654a04: 蜜多是菩薩善知識。何以故。般若波羅蜜多
T0228_.08.0654a05: 是諸波羅蜜多畢竟處。以般若波羅蜜多爲
T0228_.08.0654a06: 菩薩善知識故。即六波羅蜜多皆爲菩薩善
T0228_.08.0654a07: 知識。又復六波羅蜜多是菩薩大師。六波
T0228_.08.0654a08: 羅蜜多爲所行正道。六波羅蜜多爲世間光
T0228_.08.0654a09: 明六波羅蜜多爲大法炬。六波羅蜜多爲大
T0228_.08.0654a10: 法光明。六波羅蜜多爲眞救護。六波羅蜜多
T0228_.08.0654a11: 爲所歸趣。六波羅蜜多爲所住舍。六波羅蜜
T0228_.08.0654a12: 多爲究竟道。六波羅蜜多爲大洲渚。六波羅
T0228_.08.0654a13: 蜜多爲父爲母。乃至阿耨多羅三藐三菩提。
T0228_.08.0654a14: 皆因六波羅蜜多故而能成就。又須菩提。所
T0228_.08.0654a15: 有過去諸佛如來應供正等正覺。已得阿耨
T0228_.08.0654a16: 多羅三藐三菩提已入涅盤者。是諸如來皆
T0228_.08.0654a17: 從六波羅蜜多生。所有未來諸佛如來應供
T0228_.08.0654a18: 正等正覺。當得阿耨多羅三藐三菩提者。是
T0228_.08.0654a19: 諸如來亦從六波羅蜜多生。于今現在十方
T0228_.08.0654a20: 無量阿僧祇世界。教化衆生諸佛如來應供
T0228_.08.0654a21: 正等正覺。今得阿耨多羅三藐三菩提者。是
T0228_.08.0654a22: 諸如來亦從六波羅蜜多生。又三世諸佛一
T0228_.08.0654a23: 切智亦從六波羅蜜多生。何以故。諸佛本行
T0228_.08.0654a24: 菩薩道時皆修習是六波羅蜜多。三十七菩
T0228_.08.0654a25: 提分法。四無量行。四攝法。乃至一切佛法故。
T0228_.08.0654a26: 得阿耨多羅三藐三菩提。是諸佛法皆從六
T0228_.08.0654a27: 波羅蜜多生。又佛智自然智。不可思議智。不
T0228_.08.0654a28: 可稱量智。無等智無等等智。亦復從是六波
T0228_.08.0654a29: 羅蜜多生。須菩提。是故六波羅蜜多爲菩薩
T0228_.08.0654b01: 善知識。六波羅蜜多爲菩薩大師。爲所行正
T0228_.08.0654b02: 道。爲世間光明。爲大法炬。爲大法光明。爲眞
T0228_.08.0654b03: 救護。爲所歸趣。爲所住舍。爲究竟道。爲大
T0228_.08.0654b04: 洲渚。爲父爲母。乃至出生阿耨多羅三藐三
T0228_.08.0654b05: 菩提又須菩提。若菩薩摩訶薩爲欲利益安
T0228_.08.0654b06: 樂一切衆生者。應學是六波羅蜜多。若欲學
T0228_.08.0654b07: 是諸波羅蜜多者。應當於此般若波羅蜜多
T0228_.08.0654b08: 如理修學。解了其義如實思惟如實觀察何
T0228_.08.0654b09: 以故。般若波羅蜜多與五波羅蜜多而爲先
T0228_.08.0654b10: 導開示顯了故。又五波羅蜜多若離般若波
T0228_.08.0654b11: 羅蜜多。即不得波羅蜜多名。是故須菩提。菩
T0228_.08.0654b12: 薩摩訶薩若欲不起他信不隨他語者。應當
T0228_.08.0654b13: 修學是般若波羅蜜多。須菩提白佛言。世尊。
T0228_.08.0654b14: 何等相是般若波羅蜜多。佛言。須菩提。無著
T0228_.08.0654b15: 相是般若波羅蜜多。須菩提言。頗有因縁如
T0228_.08.0654b16: 般若波羅蜜多無著相。一切法亦無著相耶。
T0228_.08.0654b17: 佛言。須菩提。有因縁如般若波羅蜜多無著
T0228_.08.0654b18: 相。一切法亦無著相。何以故。須菩提。一切法
T0228_.08.0654b19: 空故離故。是故須菩提。如一切法無著相空
T0228_.08.0654b20: 故離故。般若波羅蜜多無著相亦空亦離
T0228_.08.0654b21: 須菩提白佛言。世尊。若一切法空故離故
T0228_.08.0654b22: 者。云何佛説一切衆生有染有淨。世尊。空法
T0228_.08.0654b23: 中無染無淨。離法中無染無淨。世尊。即此空
T0228_.08.0654b24: 法離法不可得。阿耨多羅三藐三菩提異此
T0228_.08.0654b25: 空法離法。亦無法可得阿耨多羅三藐三菩
T0228_.08.0654b26: 提。世尊。我今不能解如是義。願佛世尊。爲我
T0228_.08.0654b27: 宣説
T0228_.08.0654b28: 佛言。須菩提。於汝意云何。一切衆生於長夜
T0228_.08.0654b29: 中著我我所不。須菩提言。如是世尊。衆生長
T0228_.08.0654c01: 夜著我我所。佛言。須菩提。於汝意云何。我我
T0228_.08.0654c02: 所空不。須菩提言。如是世尊。我我所空。佛
T0228_.08.0654c03: 言。須菩提。於汝意云何。衆生著我我所故輪
T0228_.08.0654c04: 轉生死不。須菩提言。如是世尊。衆生著我
T0228_.08.0654c05: 我所故輪轉生死。佛言。須菩提。當知諸染法
T0228_.08.0654c06: 者。但隨衆生所受所著故説名爲染。若諸衆
T0228_.08.0654c07: 生不受不著。即無染可得亦無受染者。是故
T0228_.08.0654c08: 無我我所。以無我我所故説名爲淨。若諸衆
T0228_.08.0654c09: 生不受不著。亦無淨可得亦無受淨者。須菩
T0228_.08.0654c10: 提。以是義故於一切法空中一切法離中。説
T0228_.08.0654c11: 名爲染説名爲淨。須菩提。諸菩薩摩訶薩行
T0228_.08.0654c12: 般若波羅蜜多者應如是行。須菩提白佛言。
T0228_.08.0654c13: 希有世尊。善説斯義。於一切法空中一切法
T0228_.08.0654c14: 離中。説染説淨不受不著。菩薩摩訶薩行般
T0228_.08.0654c15: 若波羅蜜多者應如是行。世尊。若菩薩摩訶
T0228_.08.0654c16: 薩如是行者。是爲不行色不行受想行識。若
T0228_.08.0654c17: 菩薩摩訶薩如是行者。普令一切世間天人
T0228_.08.0654c18: 阿修羅等所共敬伏。不爲彼等而能動亂。又
T0228_.08.0654c19: 菩薩摩訶薩若如是行者。不雜聲聞縁覺行。
T0228_.08.0654c20: 不住聲聞縁覺地。何以故。如是行者是無所
T0228_.08.0654c21: 行而行無所住而住。能入佛性入如來性自
T0228_.08.0654c22: 然智性一切智性。世尊。如是行者最上無勝。
T0228_.08.0654c23: 與般若波羅蜜多勝行相應。是故諸菩薩摩
T0228_.08.0654c24: 訶薩於晝夜中如是勤行。即能近阿耨多羅
T0228_.08.0654c25: 三藐三菩提。乃至速能成就阿耨多羅三藐
T0228_.08.0654c26: 三菩提
T0228_.08.0654c27: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0654c28: 第十九
T0228_.08.0654c29:
T0228_.08.0655a01:
T0228_.08.0655a02:
T0228_.08.0655a03:＊佛説佛母出生三法藏般若
T0228_.08.0655a04: 波羅蜜多經卷第二十
T0228_.08.0655a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0655a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0655a07: 善知識品第二十二之二
T0228_.08.0655a08: 爾時世尊告尊者須菩提言。如是如是。須菩
T0228_.08.0655a09: 提。菩薩摩訶薩行般若波羅蜜多。若如是行
T0228_.08.0655a10: 者是爲不行色不行受想行識。如是行者普
T0228_.08.0655a11: 令一切世間天人阿修羅等所共敬伏。不爲
T0228_.08.0655a12: 彼等而能動亂。如是行者不雜聲聞縁覺行。
T0228_.08.0655a13: 不住聲聞縁覺地。如是行者是無所行而行
T0228_.08.0655a14: 無所住而住。能入佛性入如來性自然智性
T0228_.08.0655a15: 一切智性。如是行者最上無勝。與般若波羅
T0228_.08.0655a16: 蜜多勝行相應。若諸菩薩摩訶薩於晝夜中
T0228_.08.0655a17: 如是勤行。即能近阿耨多羅三藐三菩提。乃
T0228_.08.0655a18: 至速能成就阿耨多羅三藐三菩提。又須菩
T0228_.08.0655a19: 提。假使閻浮提中一切衆生一一皆得人身。
T0228_.08.0655a20: 悉發阿耨多羅三藐三菩提心。發是心已乃
T0228_.08.0655a21: 至盡壽。尊重恭敬供養諸佛。又復普於一切
T0228_.08.0655a22: 廣行布施。即以如是布施功徳。迴向阿耨多
T0228_.08.0655a23: 羅三藐三菩提。須菩提。此諸人等以是因縁
T0228_.08.0655a24: 得福多不。須菩提言。甚多世尊。甚多善逝。
T0228_.08.0655a25: 佛言。須菩提。此諸人等以是因縁得福雖多。
T0228_.08.0655a26: 不如菩薩摩訶薩。能一日中起般若波羅蜜
T0228_.08.0655a27: 多相應正念。隨其菩薩所起般若波羅蜜多
T0228_.08.0655a28: 相應正念故。能爲一切衆生作大福田。何以
T0228_.08.0655a29: 故。菩薩能起平等慈心。餘諸衆生無有是心
T0228_.08.0655b01: 如菩薩摩訶薩者。唯除如來慈心具足。所以
T0228_.08.0655b02: 者何。諸佛如來應供正等正覺。已能圓滿不
T0228_.08.0655b03: 思議法。而常不離慈悲喜捨。須菩提。云何菩
T0228_.08.0655b04: 薩能爲衆生作大福田。須菩提。所謂菩薩因
T0228_.08.0655b05: 般若波羅蜜多故具足正慧。得是慧已見諸
T0228_.08.0655b06: 衆生。如在牢獄受彼繋縛。菩薩爾時得大悲
T0228_.08.0655b07: 心所護助故。即復以淨天眼普遍觀察無量
T0228_.08.0655b08: 無數無邊衆生。見有衆生造無間業者。當受
T0228_.08.0655b09: 苦報墮諸見網不得出離。菩薩如是觀已。深
T0228_.08.0655b10: 發大慈心大悲心憐愍衆生以是大慈大悲光
T0228_.08.0655b11: 明普遍照耀。而彼菩薩作如是念。我當爲一
T0228_.08.0655b12: 切衆生作大依怙。廣爲一切衆生解脱諸苦。
T0228_.08.0655b13: 作是念已不住是相亦不住餘相。須菩提。此
T0228_.08.0655b14: 名菩薩摩訶薩大慧光明。是即能爲衆生作
T0228_.08.0655b15: 大福田。若菩薩摩訶薩如是行者。即不退轉
T0228_.08.0655b16: 於阿耨多羅三藐三菩提。堪受一切世間信
T0228_.08.0655b17: 心所施。謂飮食衣服臥具醫藥。菩薩雖復受
T0228_.08.0655b18: 施。以一心修習般若波羅蜜多故。於彼施者
T0228_.08.0655b19: 受者及其所施皆悉清淨得近一切智。是故
T0228_.08.0655b20: 須菩提諸菩薩摩訶薩若欲不虚受其國中
T0228_.08.0655b21: 信施。若欲引示衆生所行正道。若欲救度衆
T0228_.08.0655b22: 生脱三界縛。若欲拔濟衆生出輪迴苦。若欲
T0228_.08.0655b23: 開導衆生清淨慧眼者。應當發起般若波羅
T0228_.08.0655b24: 蜜多相應正念。若起是念即與般若波羅蜜
T0228_.08.0655b25: 多言説相應。何以故。菩薩有所言説皆隨順
T0228_.08.0655b26: 般若波羅蜜多念。若有所念亦隨順言説。即
T0228_.08.0655b27: 得不離般若波羅蜜多。是故菩薩於晝夜中
T0228_.08.0655b28: 不應離是般若波羅蜜多相應正念。須菩提。
T0228_.08.0655b29: 譬如有人得未曾有大摩尼寶。得是寶已心
T0228_.08.0655c01: 大歡喜。後於異時或有因縁而失此寶。須菩
T0228_.08.0655c02: 提。彼人以是縁故心生愁惱。憂苦追悔常作
T0228_.08.0655c03: 是念。我今何故失此大寶。如是思念無有間
T0228_.08.0655c04: 斷。須菩提。菩薩亦復如是。大法寶者所謂般
T0228_.08.0655c05: 若波羅蜜多。菩薩得是般若波羅蜜多大法
T0228_.08.0655c06: 寶故。常起般若波羅蜜多相應正念。常不離
T0228_.08.0655c07: 一切智心。須菩提白佛言。世尊。若一切法自
T0228_.08.0655c08: 性空故離故。一切念亦空亦離者。云何佛
T0228_.08.0655c09: 説菩薩摩訶薩常不離般若波羅蜜多相應念
T0228_.08.0655c10: 耶。佛言。須菩提。若菩薩摩訶薩能如是知一
T0228_.08.0655c11: 切法自性空故離故。一切念亦空亦離者。即
T0228_.08.0655c12: 是般若波羅蜜多相應正念。即是不離一切
T0228_.08.0655c13: 智心。何以故。般若波羅蜜多空中無増無減
T0228_.08.0655c14: 故。須菩提白佛言。世尊。般若波羅蜜多空中
T0228_.08.0655c15: 無増無減者。菩薩摩訶薩云何能増長般若
T0228_.08.0655c16: 波羅蜜多。云何得阿耨多羅三藐三菩提耶。
T0228_.08.0655c17: 佛告須菩提言。若菩薩摩訶薩行般若波羅
T0228_.08.0655c18: 蜜多時。於是中有増有減。即般若波羅蜜多
T0228_.08.0655c19: 空中亦増亦減。若菩薩摩訶薩空中無増無
T0228_.08.0655c20: 減者。即般若波羅蜜多空中亦無増無減。須
T0228_.08.0655c21: 菩提。菩薩摩訶薩空中無所増減故。菩薩
T0228_.08.0655c22: 摩訶薩以是無増減法得阿耨多羅三藐三菩
T0228_.08.0655c23: 提。須菩提。若菩薩摩訶薩聞是説已不驚不
T0228_.08.0655c24: 怖者。當知是菩薩摩訶薩名爲行般若波羅
T0228_.08.0655c25: 蜜多。須菩提言。般若波羅蜜多相是行般若
T0228_.08.0655c26: 波羅蜜多不。佛言。不也須菩提。須菩提言。般
T0228_.08.0655c27: 若波羅蜜多空相是行般若波羅蜜多不。佛
T0228_.08.0655c28: 言。不也須菩提。須菩提言。離般若波羅蜜多
T0228_.08.0655c29: 空相有法可行般若波羅蜜多不。佛言。不也
T0228_.08.0656a01: 須菩提。須菩提言。空可行般若波羅蜜多不。
T0228_.08.0656a02: 佛言。不也須菩提。須菩提言。離空有法可行
T0228_.08.0656a03: 般若波羅蜜多不。佛言。不也須菩提。須菩提
T0228_.08.0656a04: 言。空可行空不。佛言。不也須菩提。須菩提
T0228_.08.0656a05: 言。色可行般若波羅蜜多不。佛言。不也須菩
T0228_.08.0656a06: 提。須菩提言。受想行識可行般若波羅蜜多
T0228_.08.0656a07: 不。佛言。不也須菩提。須菩提言。離色有法可
T0228_.08.0656a08: 行般若波羅蜜多不。佛言。不也須菩提。須菩
T0228_.08.0656a09: 提言。離受想行識有法可行般若波羅蜜多
T0228_.08.0656a10: 不。佛言。不也須菩提。須菩提言。菩薩摩訶薩
T0228_.08.0656a11: 當云何行是行般若波羅蜜多。佛言。須菩提。
T0228_.08.0656a12: 汝見有法可行般若波羅蜜多不。須菩提言。
T0228_.08.0656a13: 不也世尊。佛言。須菩提。汝見般若波羅蜜多。
T0228_.08.0656a14: 是菩薩摩訶薩所行處不。須菩提言。不也世
T0228_.08.0656a15: 尊。佛言。須菩提。若法無所得即法不可見。是
T0228_.08.0656a16: 中有生可生有滅可滅不。須菩提言。不也世
T0228_.08.0656a17: 尊。佛言。須菩提。若菩薩摩訶薩了如是相即
T0228_.08.0656a18: 得無生法忍。菩薩摩訶薩具是忍者。即得授
T0228_.08.0656a19: 阿耨多羅三藐三菩提記。須菩提。此名如來
T0228_.08.0656a20: 無所畏行。菩薩摩訶薩若如是行。即得佛無
T0228_.08.0656a21: 上智廣大智最上利智一切智智。如是行者
T0228_.08.0656a22: 是無處所行。須菩提白佛言。世尊。以是無
T0228_.08.0656a23: 生法可得授阿耨多羅三藐三菩提記不。佛
T0228_.08.0656a24: 言。不也須菩提。須菩提言。當以何法得授阿
T0228_.08.0656a25: 耨多羅三藐三菩提記。佛言。須菩提。汝見有
T0228_.08.0656a26: 法可得授阿耨多羅三藐三菩提記不。須菩
T0228_.08.0656a27: 提言。不也世尊。佛言。須菩提。汝見有阿耨多
T0228_.08.0656a28: 羅三藐三菩提是所記不。須菩提言。我不見
T0228_.08.0656a29: 是法有所記別。亦復不見有授記法。何以故。
T0228_.08.0656b01: 一切法無所得故。世尊。以是義故。我知一切
T0228_.08.0656b02: 法無證是中無證者。一切法無得是中無所得
T0228_.08.0656b03: 帝釋天主讃歎品第二十三
T0228_.08.0656b04: 爾時帝釋天主在大會中。即從座起前白佛
T0228_.08.0656b05: 言。世尊。如佛所説般若波羅蜜多最上甚深。
T0228_.08.0656b06: 難可得見難可得聞。亦復於中難解難入。佛
T0228_.08.0656b07: 告帝釋天主言。憍尸迦。如是如是。般若波羅
T0228_.08.0656b08: 蜜多最上甚深。難見難聞難解難入。憍尸迦。
T0228_.08.0656b09: 如虚空甚深故般若波羅蜜多亦甚深。虚空
T0228_.08.0656b10: 空故般若波羅蜜多亦空。虚空離故般若波
T0228_.08.0656b11: 羅蜜多亦離。虚空難見故般若波羅蜜多亦
T0228_.08.0656b12: 難見。虚空難解故般若波羅蜜多亦難解。帝
T0228_.08.0656b13: 釋天主白佛言。世尊。若有人得是甚深般若
T0228_.08.0656b14: 波羅蜜多法門。聽受讀誦爲人演説乃至書
T0228_.08.0656b15: 寫者。當知是人具足最上善根。佛言。憍尸迦。
T0228_.08.0656b16: 如是如是。若有人得此甚深般若波羅蜜多
T0228_.08.0656b17: 法門。聽受讀誦爲人演説乃至書寫者。我説
T0228_.08.0656b18: 是人已能具足最上善根。憍尸迦。於汝意云
T0228_.08.0656b19: 何。正使閻浮提一切衆生皆得人身。一一衆
T0228_.08.0656b20: 生具修十善。彼諸善男子善女人等。以是縁
T0228_.08.0656b21: 故得福多不。帝釋天主言。甚多世尊。甚多善
T0228_.08.0656b22: 逝。佛言。憍尸迦。彼善男子善女人得福雖多。
T0228_.08.0656b23: 不如有人於此甚深般若波羅蜜多法門。聽
T0228_.08.0656b24: 受讀誦爲人演説乃至書寫者。百分不及一。
T0228_.08.0656b25: 千分不及一。百千倶胝那庾多分。算分數
T0228_.08.0656b26: 分及譬喩分。乃至烏波尼殺曇分皆不及一
T0228_.08.0656b27: 爾時會中有一苾芻。聞是説已謂帝釋天主
T0228_.08.0656b28: 言。若有善男子善女人。暫得聞此甚深般若
T0228_.08.0656b29: 波羅蜜多法門。而能一念生淨信者。當知是
T0228_.08.0656c01: 善男子善女人勝過仁者。是時帝釋天主謂
T0228_.08.0656c02: 彼苾芻言。若善男子善女人。一發心頃生淨
T0228_.08.0656c03: 信者尚勝於我。何況廣能聽受讀誦爲人演
T0228_.08.0656c04: 説乃至書寫。又復何況隨聽受已。如所説學
T0228_.08.0656c05: 如所説行修習相應。當知是善男子善女人
T0228_.08.0656c06: 修菩薩行。勝過一切世間天人阿修羅等。苾
T0228_.08.0656c07: 芻非但勝彼一切世間天人阿修羅等。亦復
T0228_.08.0656c08: 勝於須陀洹斯陀含阿那含阿羅漢及其縁
T0228_.08.0656c09: 覺。非但勝於須陀洹乃至縁覺。亦復勝餘菩
T0228_.08.0656c10: 薩遠離般若波羅蜜多無善巧方便行布施
T0228_.08.0656c11: 者。非但勝彼菩薩如是布施。亦復勝餘菩薩
T0228_.08.0656c12: 遠離般若波羅蜜多無善巧方便持淨戒者。
T0228_.08.0656c13: 非但勝彼菩薩如是持戒。亦復勝餘菩薩遠
T0228_.08.0656c14: 離般若波羅蜜多無善巧方便修忍辱者。非
T0228_.08.0656c15: 但勝彼菩薩如是忍辱。亦復勝餘菩薩遠離
T0228_.08.0656c16: 般若波羅蜜多無善巧方便發精進者。非但
T0228_.08.0656c17: 勝彼菩薩如是精進。亦復勝餘菩薩遠離般
T0228_.08.0656c18: 若波羅蜜多無善巧方便修禪定者。何以故。
T0228_.08.0656c19: 是菩薩摩訶薩聞此甚深般若波羅蜜多法
T0228_.08.0656c20: 門。能如説學能如説行。而能具足善巧方便。
T0228_.08.0656c21: 是故勝過一切世間天人阿修羅乃至聲聞縁
T0228_.08.0656c22: 覺及餘菩薩。當知是菩薩善行般若波羅蜜
T0228_.08.0656c23: 多。是菩薩能近一切智不遠離諸佛。是菩薩
T0228_.08.0656c24: 成熟善根當坐道場。是菩薩能斷衆生諸煩
T0228_.08.0656c25: 惱苦。若菩薩摩訶薩能如是學者。是爲學菩
T0228_.08.0656c26: 薩法不學聲聞縁覺法。是學般若波羅蜜多。
T0228_.08.0656c27: 又菩薩摩訶薩如是學時。當有護世四大天
T0228_.08.0656c28: 王。來菩薩所作如是言。善男子。汝當精勤
T0228_.08.0656c29: 疾學是般若波羅蜜多。疾證阿耨多羅三藐
T0228_.08.0657a01: 三菩提。汝當坐道場時。我等四王各持寶鉢
T0228_.08.0657a02: 奉上於汝。世尊。非但護世四王現菩薩前作
T0228_.08.0657a03: 如是説。我亦常往彼菩薩所而爲護助況復
T0228_.08.0657a04: 諸餘天子。何以故。是菩薩能如是學般若波
T0228_.08.0657a05: 羅蜜多。學已能行甚爲希有。世間衆生有諸
T0228_.08.0657a06: 苦惱。菩薩已能遠離諸苦。於一切處作大利
T0228_.08.0657a07: 樂。世尊。此爲菩薩學般若波羅蜜多。現世功
T0228_.08.0657a08: 徳
T0228_.08.0657a09: 爾時尊者阿難即作是念。此帝釋天主快説
T0228_.08.0657a10: 是語。爲自辯才如是説耶。爲佛威神所護念
T0228_.08.0657a11: 耶。爾時帝釋天主承佛威神知其念。即謂言
T0228_.08.0657a12: 尊者當知。如我所説皆是世尊威神建立
T0228_.08.0657a13: 爾時世尊告尊者阿難言。如是如是。如帝釋
T0228_.08.0657a14: 天主此所樂説當知皆是佛威神力而爲護念
T0228_.08.0657a15: 増上慢品第二十四
T0228_.08.0657a16: 爾時世尊復告尊者阿難言。當知菩薩摩訶
T0228_.08.0657a17: 薩修般若波羅蜜多時。行般若波羅蜜多時。
T0228_.08.0657a18: 所有三千大千世界一切惡魔皆生疑念。菩
T0228_.08.0657a19: 薩摩訶薩修行是般若波羅蜜多。爲當中道
T0228_.08.0657a20: 取證聲聞縁覺果耶。爲當決定直至阿耨多
T0228_.08.0657a21: 羅三藐三菩提耶。阿難。彼諸惡魔或時若見
T0228_.08.0657a22: 菩薩摩訶薩修行般若波羅蜜多故。決定直
T0228_.08.0657a23: 至阿耨多羅三藐三菩提者。諸魔即時憂愁
T0228_.08.0657a24: 苦惱如箭入心
T0228_.08.0657a25: 復次阿難。菩薩摩訶薩修般若波羅蜜多時。
T0228_.08.0657a26: 行般若波羅蜜多時。有諸惡魔來菩薩所生
T0228_.08.0657a27: 嬈亂心。以彼魔力化諸雷雹風雨等相。周徧
T0228_.08.0657a28: 方處欲令菩薩怖畏散亂。乃至欲令菩薩於
T0228_.08.0657a29: 一念中退失阿耨多羅三藐三菩提心。阿難
T0228_.08.0657b01: 當知。惡魔不必普能嬈亂一切菩薩。阿難白
T0228_.08.0657b02: 佛言。世尊。何等菩薩爲魔所嬈。佛言。阿難。
T0228_.08.0657b03: 若菩薩於先世中。曾得聞是般若波羅蜜多
T0228_.08.0657b04: 法門。雖復聞已不生信解。阿難當知。是菩薩
T0228_.08.0657b05: 即有惡魔而來嬈亂。爲彼諸魔伺得其便
T0228_.08.0657b06: 復次阿難。若菩薩摩訶薩聞此甚深般若波
T0228_.08.0657b07: 羅蜜多法門時心生疑念。有是般若波羅蜜
T0228_.08.0657b08: 多法門耶。無是般若波羅蜜多法門耶。阿難
T0228_.08.0657b09: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔
T0228_.08.0657b10: 伺得其便
T0228_.08.0657b11: 復次阿難。若菩薩摩訶薩遠離善知識親近
T0228_.08.0657b12: 惡知識。以近惡知識故。聞此甚深般若波羅
T0228_.08.0657b13: 蜜多法門不生信解。又復不能請問其義。但
T0228_.08.0657b14: 作是念。我今何能修此般若波羅蜜多。阿難
T0228_.08.0657b15: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔
T0228_.08.0657b16: 伺得其便
T0228_.08.0657b17: 復次阿難。若菩薩摩訶薩受彼邪法隨邪法
T0228_.08.0657b18: 行。彼諸惡魔知是事已心生歡喜。即作是念。
T0228_.08.0657b19: 此人助我亦令餘人同來助我。而復令我圓
T0228_.08.0657b20: 滿所願隨順我意。阿難當知。是菩薩即有惡
T0228_.08.0657b21: 魔而來嬈亂。爲彼諸魔伺得其便
T0228_.08.0657b22: 復次阿難。若菩薩摩訶薩聞此甚深般若波
T0228_.08.0657b23: 羅蜜多法門已。謂餘菩薩言。此般若波羅蜜
T0228_.08.0657b24: 多甚深難解。我尚不能得其源底。汝今何用
T0228_.08.0657b25: 更修習耶。但於餘經佛所説者。聽受修習必
T0228_.08.0657b26: 當於彼而得法味。由此菩薩作是説已。諸餘
T0228_.08.0657b27: 菩薩即起遠離般若波羅蜜多心。阿難當知。
T0228_.08.0657b28: 作是説者即有惡魔而來嬈亂。爲彼諸魔伺
T0228_.08.0657b29: 得其便
T0228_.08.0657c01: 復次阿難。若菩薩摩訶薩作如是念。我是修
T0228_.08.0657c02: 眞遠離行者。餘諸菩薩非遠離行。即時惡魔
T0228_.08.0657c03: 知是念已。生大歡喜適悦慶快。何以故。彼菩
T0228_.08.0657c04: 薩隨所起念。即退失阿耨多羅三藐三菩提。
T0228_.08.0657c05: 以如是退失故魔心生喜。又復阿難。有諸惡
T0228_.08.0657c06: 魔來菩薩所。稱讃菩薩名字族氏。頭陀功徳
T0228_.08.0657c07: 乃至種種功徳相貌。菩薩聞是稱讃已隨有
T0228_.08.0657c08: 所著。起増上慢及諸慢心。貢高自大輕餘菩
T0228_.08.0657c09: 薩。由時因縁増長煩惱。而此菩薩爲彼惡魔
T0228_.08.0657c10: 力所加故。諸有言説人皆信受。隨信受已如
T0228_.08.0657c11: 所説學如所説行。若見若聞如是學者。如是
T0228_.08.0657c12: 行者皆不眞實。以不實故起顛倒心。由是
T0228_.08.0657c13: 心故身語心業皆不清淨。以此因縁而能増
T0228_.08.0657c14: 長地獄餓鬼畜生等趣。彼惡魔衆見是利故。
T0228_.08.0657c15: 心大歡喜適悦慶快即作是念。今我宮殿誠
T0228_.08.0657c16: 所不空。由彼因縁能増長故。阿難當知。是菩
T0228_.08.0657c17: 薩不能具足功徳相貌。非行般若波羅蜜多。
T0228_.08.0657c18: 非是住不退轉者。何以故。増上慢心起諸過
T0228_.08.0657c19: 失。是菩薩當有惡魔而來嬈亂。爲彼諸魔伺
T0228_.08.0657c20: 得其便
T0228_.08.0657c21: 復次阿難。若菩薩乘人與聲聞乘人共相鬪
T0228_.08.0657c22: 諍。互出惡言輕易呵毀。爾時惡魔知是事已
T0228_.08.0657c23: 即作是念。彼菩薩乘人由此因縁雖復遠離
T0228_.08.0657c24: 一切智。其所遠離非大非久。若菩薩乘人與
T0228_.08.0657c25: 菩薩乘人共相鬪諍。互出惡言輕易呵毀者。
T0228_.08.0657c26: 爾時惡魔知是事已。心大歡喜適悦慶快而
T0228_.08.0657c27: 作是念。此菩薩乘人由是因縁。久久遠離彼
T0228_.08.0657c28: 一切智
T0228_.08.0657c29: 復次阿難。若有未得授記菩薩。於餘已得授
T0228_.08.0658a01: 記菩薩起瞋恨心。隨所起心有退轉失。起一
T0228_.08.0658a02: 念退一劫而後畢是隨念劫數。若不捨一切
T0228_.08.0658a03: 智心。或遇善知識故還復發起被精進鎧
T0228_.08.0658a04: 爾時尊者阿難白佛言。世尊。若起是罪者佛
T0228_.08.0658a05: 聽悔不。佛言阿難。今我法中説有出罪法。所
T0228_.08.0658a06: 有聲聞縁覺菩薩乘中。我各説有彼出罪法。
T0228_.08.0658a07: 阿難當知。若菩薩乘人與菩薩乘人共相鬪
T0228_.08.0658a08: 諍。互出惡言輕易呵毀已。不相悔捨復懷瞋
T0228_.08.0658a09: 恨結縛於心者。我不説彼有出罪法。阿難。若
T0228_.08.0658a10: 菩薩乘人與菩薩乘人共相鬪諍。乃至呵毀
T0228_.08.0658a11: 已即相悔捨者。我當爲彼説出罪法阿難。又
T0228_.08.0658a12: 菩薩應作是念。我於一切衆生當行慈忍。設彼
T0228_.08.0658a13: 起惡來相陵辱。我尚不生一念瞋心況復加
T0228_.08.0658a14: 報。我或暫起瞋恨心者深爲大失。何以故。我
T0228_.08.0658a15: 當爲一切衆生作大橋梁普令得度。我常於
T0228_.08.0658a16: 彼一切衆生如善作意。設聞惡言不生恚心。
T0228_.08.0658a17: 於自於他皆悉平等。自有過失勿加於他。他
T0228_.08.0658a18: 有過失如自所作常生悔懼。何以故。我欲普
T0228_.08.0658a19: 令一切衆生得大安樂。若有衆生多瞋惱者。
T0228_.08.0658a20: 願我當得阿耨多羅三藐三菩提時。度脱彼
T0228_.08.0658a21: 等。我於一切處見彼所有求菩提者。我於爾
T0228_.08.0658a22: 時歡喜瞻視。面目熈怡無顰蹙相。我心堅固
T0228_.08.0658a23: 不爲一切瞋惱所動。阿難。若菩薩乘人能生
T0228_.08.0658a24: 如是心者。當知是爲修菩薩行者。又復阿難。
T0228_.08.0658a25: 諸菩薩摩訶薩於聲聞人所不應生起諸輕慢
T0228_.08.0658a26: 心。乃至一切衆生亦復不應生輕慢想。阿難
T0228_.08.0658a27: 白佛言。世尊。菩薩與菩薩云何共住。佛言阿
T0228_.08.0658a28: 難。菩薩共住當互觀視猶如佛想。是我大師
T0228_.08.0658a29: 同載一乘同行一道。彼菩薩摩訶薩若有所
T0228_.08.0658b01: 學我亦隨學。平等安住菩薩乘中。如菩薩法
T0228_.08.0658b02: 如理修學。彼若雜學非我所學。彼若清淨學
T0228_.08.0658b03: 能與一切智如理相應者。我亦如是學。阿難。
T0228_.08.0658b04: 菩薩摩訶薩能如是學者。是爲同學所應共
T0228_.08.0658b05: 住。如是學者必證阿耨多羅三藐三菩提
T0228_.08.0658b06: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0658b07: 第二十
T0228_.08.0658b08:
T0228_.08.0658b09:
T0228_.08.0658b10:
T0228_.08.0658b11:＊佛説佛母出生三法藏般若
T0228_.08.0658b12: 波羅蜜多經卷第二十一
T0228_.08.0658b13: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0658b14: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0658b15: 學品第二十五
T0228_.08.0658b16: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩
T0228_.08.0658b17: 欲學一切智當云何學。佛言。須菩提。菩薩摩
T0228_.08.0658b18: 訶薩若盡學則學一切智。若離學則學一切
T0228_.08.0658b19: 智。若無生無滅無起無染無性。如虚空法界
T0228_.08.0658b20: 寂靜等學則學一切智
T0228_.08.0658b21: 須菩提白佛言。世尊。若菩薩摩訶薩盡學離
T0228_.08.0658b22: 學乃至法界寂靜等學。則學一切智者。是等
T0228_.08.0658b23: 當云何作。佛言。須菩提。汝若如是説是等云
T0228_.08.0658b24: 何作者。須菩提。於汝意云何。如來證如如故
T0228_.08.0658b25: 得名如來。是如有盡有所作不須菩提言。不
T0228_.08.0658b26: 也世尊。何以故。如無盡相亦無所作。佛言。須
T0228_.08.0658b27: 菩提。於汝意云何。如來證如如故得名如來。
T0228_.08.0658b28: 是如有生有滅有起有染有得有證不。須菩
T0228_.08.0658b29: 提言。不也世尊。佛言。須菩提。菩薩摩訶薩學
T0228_.08.0658c01: 一切智亦復如是。須菩提。是故菩薩摩訶薩
T0228_.08.0658c02: 若如是學者不盡如相。如是學者是學一切
T0228_.08.0658c03: 智。如是學者是學般若波羅蜜多。如是學者
T0228_.08.0658c04: 是學佛地。如是學者是學佛十力四無所畏
T0228_.08.0658c05: 等一切佛法乃至一切智智。如是學者能到
T0228_.08.0658c06: 諸學彼岸。如是。學者普能降伏魔及魔衆。如
T0228_.08.0658c07: 是學者速得不退轉法。如是學者速坐道場。
T0228_.08.0658c08: 如是學者是學三轉十二行相法輪。如是學者
T0228_.08.0658c09: 學自所行。如是學者學爲他作所依怙法。如
T0228_.08.0658c10: 是學者是學大慈大悲大喜大捨。如是學者
T0228_.08.0658c11: 學度衆生界如是學者是學不斷佛種。如是
T0228_.08.0658c12: 學者學開甘露門。須菩提。此廣大學是最上
T0228_.08.0658c13: 學。凡夫下劣人不能如是學。若有能調御一
T0228_.08.0658c14: 切衆生。欲與一切衆生爲依怙者。欲出過一
T0228_.08.0658c15: 切衆生界者彼能如是學。若如是學者不墮
T0228_.08.0658c16: 地獄餓鬼畜生等趣。不生阿修羅界。不生邊
T0228_.08.0658c17: 地。不生旃陀羅族。不生下姓種族。不生種
T0228_.08.0658c18: 種卑賤巧業等族。如是學者不失一目不盲
T0228_.08.0658c19: 兩目。亦不角睞不聾不。唖不傴僂不攣躄。不
T0228_.08.0658c20: 醜陋不麁惡不形殘不異相。亦無疥癩癰疽
T0228_.08.0658c21: 乾瘠等病。不壞諸根人相圓滿。音聲清巧衆
T0228_.08.0658c22: 所愛樂。須菩提。又菩薩摩訶薩如是學者。不
T0228_.08.0658c23: 害他命不盜他物。不行邪染不虚妄言。亦不
T0228_.08.0658c24: 兩舌復不惡口。不無義語。不生貪著。不起瞋
T0228_.08.0658c25: 惱。不住邪見。不邪命活。不修邪命法。不畜
T0228_.08.0658c26: 破戒眷屬。不近非法者。不生長壽天。雖入
T0228_.08.0658c27: 諸禪而不隨禪生。何以故。菩薩以能成就善
T0228_.08.0658c28: 巧方便故。而菩薩成就何等善巧方便。所謂
T0228_.08.0658c29: 從般若波羅蜜多相應出生善巧方便。是故
T0228_.08.0651a02:
T0228_.08.0651a03:
T0228_.08.0651a04: 波羅蜜多經卷第十九
T0228_.08.0651a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0651a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0651a07: 善巧方便品第二十之二
T0228_.08.0651a08: 爾時世尊告尊者須菩提言。我今復説不退
T0228_.08.0651a09: 轉菩薩摩訶薩種種相貌。汝當諦聽如善作
T0228_.08.0651a10: 意。須菩提言。善哉世尊。願樂欲聞。佛言。須
T0228_.08.0651a11: 菩提。若菩薩摩訶薩。乃至夢中亦不愛樂聲
T0228_.08.0651a12: 聞縁覺之地。亦不生彼住三界心。須菩提。有
T0228_.08.0651a13: 是相者當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651a14: 復次須菩提。若菩薩摩訶薩於其夢中見百
T0228_.08.0651a15: 千倶胝那廋多數菩薩聲聞人天大衆。恭敬
T0228_.08.0651a16: 圍繞如來應供正等正覺聽其説法。須菩提。
T0228_.08.0651a17: 若彼夢中見是相者。當知是爲不退轉菩薩
T0228_.08.0651a18: 摩訶薩相
T0228_.08.0651a19: 復次須菩提。若菩薩摩訶薩於其夢中自見
T0228_.08.0651a20: 其身。處虚空中爲人説法。及見自身放大光
T0228_.08.0651a21: 明。化苾芻相往彼他方諸世界中。施作佛事
T0228_.08.0651a22: 及爲説法。須菩提。若彼夢中見是相者。當知
T0228_.08.0651a23: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651a24: 復次須菩提。若菩薩摩訶薩於其夢中見州
T0228_.08.0651a25: 城聚落。悉爲火焚一切破壞。諸惡蟲獸四散
T0228_.08.0651a26: 馳走。一切人衆皆大驚怖生苦惱。心菩薩見
T0228_.08.0651a27: 已不驚不怖。從夢覺已作是思惟。三界無實
T0228_.08.0651a28: 皆悉如夢。願我當得阿耨多羅三藐三菩提
T0228_.08.0651a29: 時。以如是法爲衆生説。須菩提。若彼夢中見
T0228_.08.0651b01: 是相者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651b02: 復次須菩提。若菩薩摩訶薩於其夢中見地
T0228_.08.0651b03: 獄中有諸衆生隨受衆苦。菩薩見已作是思
T0228_.08.0651b04: 惟。願我當得阿耨多羅三藐三菩提時。佛刹
T0228_.08.0651b05: 清淨無有地獄。乃至不聞其名況復可見。又
T0228_.08.0651b06: 須菩提。若菩薩摩訶薩於其夢中見諸餓鬼
T0228_.08.0651b07: 受飢渇苦。菩薩見已作是思惟。願我當得阿
T0228_.08.0651b08: 耨多羅三藐三菩提時。佛刹清淨無有餓鬼。
T0228_.08.0651b09: 乃至不聞其名況復可見。又須菩提。若菩薩
T0228_.08.0651b10: 摩訶薩於其夢中見諸畜生受極重苦。菩薩
T0228_.08.0651b11: 見已作是思惟。願我當得阿耨多羅三藐三
T0228_.08.0651b12: 菩提時。佛刹清淨無有畜生。乃至不聞其名
T0228_.08.0651b13: 況復可見。須菩提。若彼夢中見是相者。當知
T0228_.08.0651b14: 是爲不退轉菩薩摩訶薩相
T0228_.08.0651b15: 復次須菩提。若菩薩摩訶薩於諸方處或見
T0228_.08.0651b16: 州城聚落忽爲火焚。菩薩見已即作是言。
T0228_.08.0651b17: 如我夢中先所見相等無有異。我若已得安
T0228_.08.0651b18: 住不退轉者。願我以是實語力故。速令此火
T0228_.08.0651b19: 自然息滅。不復展轉遍諸方處。須菩提。彼菩
T0228_.08.0651b20: 薩作是言已。即時若能火自息滅。當知是菩
T0228_.08.0651b21: 薩已從先佛如來應供正等正覺所。得授阿
T0228_.08.0651b22: 耨多羅三藐三菩提記已住不退轉地。若菩
T0228_.08.0651b23: 薩作是言已火不滅者。當知是菩薩未得授
T0228_.08.0651b24: 記。未能安住不退轉地。又須菩提。若或是火
T0228_.08.0651b25: 不能滅。已而復焚燒諸餘方處。從一舍至一
T0228_.08.0651b26: 舍。從一里至一里。如是展轉火不滅者。當知
T0228_.08.0651b27: 是處衆生先世有破法重罪。彼之餘殃今世
T0228_.08.0651b28: 現受。須菩提。以是因縁。若菩薩摩訶薩隨願
T0228_.08.0651b29: 能滿者。當知是爲不退轉菩薩摩訶薩相
T0228_.08.0651c01: 復次須菩提。若有男子女人等。或爲非人所
T0228_.08.0651c02: 執魅者。是時菩薩見是事已即作是言。若我
T0228_.08.0651c03: 已於先佛如來應供正等正覺所。得授阿耨
T0228_.08.0651c04: 多羅三藐三菩提記。深心清淨爲欲成就阿
T0228_.08.0651c05: 耨多羅三藐三菩提故。遠離聲聞縁覺之心
T0228_.08.0651c06: 所行清淨。我當決定於阿耨多羅三藐三菩
T0228_.08.0651c07: 提。是所應得非不應得。又今十方無量阿僧
T0228_.08.0651c08: 祇世界諸佛世尊現住説法者。彼諸如來應
T0228_.08.0651c09: 供正等正覺。無所不知無所不見無所不了。
T0228_.08.0651c10: 無所不證無所不得。是諸佛世尊。若知我深
T0228_.08.0651c11: 心決定成就阿耨多羅三藐三菩提者。願我
T0228_.08.0651c12: 以是實語力故。令彼非人捨離遠去。其所執
T0228_.08.0651c13: 魅若男若女速得解脱。若菩薩作是語時。而
T0228_.08.0651c14: 彼非人不即遠去。其所執魅未得解脱者。當
T0228_.08.0651c15: 知是菩薩未從先佛如來應供正等正覺所。
T0228_.08.0651c16: 得授阿耨多羅三藐三菩提記。未住不退轉
T0228_.08.0651c17: 地。須菩提。若菩薩作是語時。而彼非人即速
T0228_.08.0651c18: 遠去。其所執魅即得解脱者。當知是菩薩已
T0228_.08.0651c19: 從先佛如來應供正等正覺所。得授阿耨多
T0228_.08.0651c20: 羅三藐三菩提記。已得安住不退轉地
T0228_.08.0651c21: 辯魔相品第二十一
T0228_.08.0651c22: 復次須菩提。亦有初住大乘諸菩薩等。見是
T0228_.08.0651c23: 男子女人爲彼非人所執魅時即作是言。若
T0228_.08.0651c24: 我已於先佛如來應供正等正覺所。得授阿
T0228_.08.0651c25: 耨多羅三藐三菩提記者。願我以是實語力
T0228_.08.0651c26: 故。令彼非人捨離遠去。其所執魅若男若女
T0228_.08.0651c27: 速得解脱。作是語已。時彼惡魔隱伏其形來
T0228_.08.0651c28: 菩薩所。潜以魔力即令非人捨離而去。何以
T0228_.08.0651c29: 故。諸惡魔力勝非人故。由是非人力不能爲
T0228_.08.0652a01: 捨離而去
T0228_.08.0652a02: 爾時菩薩不能覺知斯爲魔力。但作是念。我
T0228_.08.0652a03: 從先佛已得授記已能安住不退轉地。何以
T0228_.08.0652a04: 故。隨我所願即得成就。彼諸菩薩未得授記
T0228_.08.0652a05: 無是力故。菩薩於此起増上慢及諸慢心。由
T0228_.08.0652a06: 慢心故増長貢高。以貢高故輕易惡賤諸餘
T0228_.08.0652a07: 菩薩。自謂已從先佛得記。餘悉未得從佛授
T0228_.08.0652a08: 記。由此因縁。遠離佛無上智自然智一切智
T0228_.08.0652a09: 一切智智。乃至遠離阿耨多羅三藐三菩提。
T0228_.08.0652a10: 菩薩於此若不親近諸善知識。不得善法而
T0228_.08.0652a11: 爲開導。爲諸惡友共所護助。於自身心又復
T0228_.08.0652a12: 不具善巧方便。増上慢心轉復堅固。以是因
T0228_.08.0652a13: 縁爲魔所縛不能解脱。於二地中隨墮一處。
T0228_.08.0652a14: 若聲聞地若縁覺地。須菩提。如是相者是彼
T0228_.08.0652a15: 初住大乘諸菩薩等。以少見少聞故。不能親
T0228_.08.0652a16: 近諸善知識。不得般若波羅密多善巧方便
T0228_.08.0652a17: 力所護故。以小因縁増長慢心。乃至遠離阿
T0228_.08.0652a18: 耨多羅三藐三菩提。須菩提。是故當知斯亦
T0228_.08.0652a19: 名爲菩薩魔事
T0228_.08.0652a20: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652a21: 諸菩薩摩訶薩。云何爲名字因縁。所謂惡魔
T0228_.08.0652a22: 化諸異相。或時來詣彼菩薩所作如是言。菩
T0228_.08.0652a23: 薩當知。汝父如是名母如是名。餘親里朋友
T0228_.08.0652a24: 各各如是名字。乃至七世大祖父母各如是
T0228_.08.0652a25: 名。汝於某方某處某國某城。某族所生其。
T0228_.08.0652a26: 姓某氏。又復若性柔軟剛猛。性緩性急根利
T0228_.08.0652a27: 根鈍。惡魔即時一一能説。又作是言。汝於先
T0228_.08.0652a28: 世亦曾修習頭陀功徳。所謂受阿囉拏法。
T0228_.08.0652a29: 常行乞食著糞掃衣。飯食已後不復飮漿。常
T0228_.08.0652b01: 一坐食常隨敷座。但持三衣住尸陀林。坐於
T0228_.08.0652b02: 樹下坐於空地。常節量食常坐不臥。具修如
T0228_.08.0652b03: 是頭陀功徳。又復少語喜足遠離憒閙。若語
T0228_.08.0652b04: 言時柔軟可愛。乃至不受塗足油等。汝於先
T0228_.08.0652b05: 世具修如是種種功徳。今世亦有如是功徳
T0228_.08.0652b06: 見法知法。汝已決定於先佛如來應供正等
T0228_.08.0652b07: 正覺所。得授阿耨多羅三藐三菩提記。安住
T0228_.08.0652b08: 不退轉地。何以故。汝已具有諸功徳故。汝既
T0228_.08.0652b09: 具足如是功徳相貌。是故應知於先佛所已
T0228_.08.0652b10: 得授記。爾時菩薩聞是語已即作是念。我已
T0228_.08.0652b11: 從彼先佛如來應供正等正覺所。得授阿耨
T0228_.08.0652b12: 多羅三藐三菩提記已。是安住不退轉者。何
T0228_.08.0652b13: 以故。今此所説我有如是頭陀功徳誠無異
T0228_.08.0652b14: 故。是時惡魔知彼心所念已。又復別化種種
T0228_.08.0652b15: 異相。所謂苾芻苾芻尼優婆塞優婆夷婆羅
T0228_.08.0652b16: 門長者。乃至菩薩父母兄弟親里朋友。隨所
T0228_.08.0652b17: 化已住菩薩前咸作是言。汝從先佛如來應
T0228_.08.0652b18: 供正等正覺所。已得授阿耨多羅三藐三菩
T0228_.08.0652b19: 提記已。住不退轉地。何以故。汝已具足如是
T0228_.08.0652b20: 功徳相藐故。須菩提。彼菩薩聞諸化人如是
T0228_.08.0652b21: 語已。不能覺知是魔所化。即時起増上慢及
T0228_.08.0652b22: 諸慢心。由慢心故増長貢高。以貢高故輕易
T0228_.08.0652b23: 惡賤諸餘菩薩。自謂已從先佛得記。餘諸菩
T0228_.08.0652b24: 薩悉所未得從佛授記。由此因縁遠離佛無
T0228_.08.0652b25: 上智自然智一切智一切智智。乃至遠離阿
T0228_.08.0652b26: 耨多羅三藐三菩提。菩薩於此若不親近諸
T0228_.08.0652b27: 善知識。不得善法而爲開導。爲諸惡友共所
T0228_.08.0652b28: 護助於自身心又復不具善巧方便。増上慢
T0228_.08.0652b29: 心轉復堅固。是菩薩於二地中隨墮一處。若
T0228_.08.0652c01: 聲聞地若縁覺地。須菩提。我先所説不退轉
T0228_.08.0652c02: 菩薩摩訶薩眞實相貌。而此菩薩不能成就
T0228_.08.0652c03: 不能安住。不得般若波羅蜜多力所護助。由
T0228_.08.0652c04: 此因縁爲魔所縛。須菩提。是故當知斯亦名
T0228_.08.0652c05: 爲菩薩魔事
T0228_.08.0652c06: 復次須菩提。有諸惡魔復以名字因縁壞亂
T0228_.08.0652c07: 諸菩薩摩訶薩。此復云何。所謂惡魔或時化
T0228_.08.0652c08: 現諸苾芻相。來菩薩所作如是言。汝當得阿
T0228_.08.0652c09: 耨多羅三藐三菩提時名字如是。而彼苾芻
T0228_.08.0652c10: 所説名字。與其菩薩本所願樂得菩提時名
T0228_.08.0652c11: 字無異。是菩薩以無智故。又復不具善巧方
T0228_.08.0652c12: 便。聞此語已即作是念。今此苾芻快哉所説。
T0228_.08.0652c13: 我得阿耨多羅三藐三菩提時名字。如我所
T0228_.08.0652c14: 願無異無別。我今無復起諸疑惑。是時菩薩
T0228_.08.0652c15: 作是念已。隨魔所化苾芻語言而生信受。以
T0228_.08.0652c16: 是因縁爲魔所著。魔所著故起増上慢及諸
T0228_.08.0652c17: 慢心。由慢心故増長貢高。以貢高故輕易惡
T0228_.08.0652c18: 賤諸餘菩薩。自謂已從先佛得記。餘諸菩薩
T0228_.08.0652c19: 悉所未得從佛受記。由此因縁遠離佛無上
T0228_.08.0652c20: 智自然智一切智一切智智。乃至遠離阿耨
T0228_.08.0652c21: 多羅三藐三菩提。菩薩於此若不親近諸善
T0228_.08.0652c22: 知識。不得善法而爲開導。爲諸惡友共所護
T0228_.08.0652c23: 助。於自身心又復不具善巧方便増上慢心。
T0228_.08.0652c24: 轉復堅固。是菩薩於二地中隨墮一處。若聲
T0228_.08.0652c25: 聞地若縁覺地。須菩提。我先所説不退轉菩
T0228_.08.0652c26: 薩摩訶薩眞實相貌。而此菩薩不能成就不
T0228_.08.0652c27: 能安住。不得般若波羅蜜多力所護助。由此
T0228_.08.0652c28: 因縁爲魔所縛。須菩提。是菩薩應當悔捨如
T0228_.08.0652c29: 先所起種種慢心。菩薩設能悔是心已。亦復
T0228_.08.0653a01: 久久墮生死中。若復後時得善知識而爲開
T0228_.08.0653a02: 導。還因般若波羅蜜多故。漸能趣向阿耨多
T0228_.08.0653a03: 羅三藐三菩提何以故。菩薩起諸慢心罪極
T0228_.08.0653a04: 重故。譬如苾芻犯四根本最極重罪若一若
T0228_.08.0653a05: 二。即非沙門非釋種子。菩薩以名字因縁起
T0228_.08.0653a06: 諸慢心。其所獲罪亦復如是。須菩提。且置是
T0228_.08.0653a07: 四根本罪。當知所有五無間罪最極深重。若
T0228_.08.0653a08: 菩薩以名字因縁起諸慢心者。其所獲罪過
T0228_.08.0653a09: 復深重。而此菩薩是即名爲大無方便。不能
T0228_.08.0653a10: 如應覺了魔事。須菩提。是故當知彼諸惡魔。
T0228_.08.0653a11: 能以如是微細因縁。作彼魔業壞亂諸菩薩
T0228_.08.0653a12: 摩訶薩。菩薩於此應當覺知覺已遠離
T0228_.08.0653a13: 復次須菩提。若菩薩摩訶薩厭彼憒閙樂欲
T0228_.08.0653a14: 遠離時。諸惡魔即化異相。來菩薩所作如是
T0228_.08.0653a15: 言。若遠離者應當往彼山巖樹下空寂曠野。
T0228_.08.0653a16: 如是修習是眞遠離。此遠離行佛所稱讃。須
T0228_.08.0653a17: 菩提。我不説諸菩薩摩訶薩住山巖樹下空
T0228_.08.0653a18: 寂曠野。是眞遠離。須菩提白佛言。世尊。若菩
T0228_.08.0653a19: 薩摩訶薩住山巖樹下空寂曠野不名遠離
T0228_.08.0653a20: 者。復有何相説名菩薩摩訶薩是眞遠離。佛
T0228_.08.0653a21: 告須菩提言。若菩薩摩訶薩行般若波羅蜜
T0228_.08.0653a22: 多有善巧方便。爲一切衆生行大慈大悲行。
T0228_.08.0653a23: 遠離聲聞縁覺之心。雖近聚落亦名遠離。或
T0228_.08.0653a24: 在山巖樹下空寂曠野亦名遠離。須菩提。諸
T0228_.08.0653a25: 菩薩摩訶薩若能遠離聲聞縁覺心者是眞遠
T0228_.08.0653a26: 離。如是遠離我所聽許。菩薩應當於晝夜中。
T0228_.08.0653a27: 常修如是眞遠離行。須菩提。若如惡魔所讃。
T0228_.08.0653a28: 菩薩但住山巖樹下空寂曠野爲遠離者。而
T0228_.08.0653a29: 彼菩薩雖如是遠離。不能遠離聲聞縁覺之
T0228_.08.0653b01: 心非眞遠離雖修般若波羅蜜多。不能圓滿
T0228_.08.0653b02: 一切智智。當知是爲雜亂行者。身語心業不
T0228_.08.0653b03: 得清淨。無慧方便無大悲行。由自三業不清
T0228_.08.0653b04: 淨故。而返於彼近聚落住者生輕慢心。須菩
T0228_.08.0653b05: 提。彼菩薩雖近聚落非雜亂行。何以故。以能
T0228_.08.0653b06: 遠離聲聞縁覺心故。身語心業皆悉清淨。有
T0228_.08.0653b07: 慧方便具大悲行。雖近聚落是眞遠離。若於
T0228_.08.0653b08: 如是修眞遠離行者返生輕慢。當知是菩薩
T0228_.08.0653b09: 雖得禪定解脱神通智慧三昧等法。而亦不
T0228_.08.0653b10: 具善巧方便。須菩提。菩薩雖在百由旬外曠
T0228_.08.0653b11: 野空寂等處。縱經一歳百歳乃至百千倶胝
T0228_.08.0653b12: 那庾多歳。設過是歳修遠離行終無利益。如
T0228_.08.0653b13: 我所説眞遠離行彼不能知。不能深固安住
T0228_.08.0653b14: 阿耨多羅三藐三菩提心。無善巧方便但以
T0228_.08.0653b15: 寂靜爲眞遠離。若求佛道者貪著依止。如是
T0228_.08.0653b16: 遠離我不聽許。亦不能令我心生喜。何以故。
T0228_.08.0653b17: 如我所説遠離行中即不見有如是遠離行人
T0228_.08.0653b18: 名眞遠離。又須菩提。有諸惡魔見彼住空寂
T0228_.08.0653b19: 處修遠離行者。即到其所於虚空中作如是
T0228_.08.0653b20: 言。善哉善哉。善男子。汝所修者眞遠離行。如
T0228_.08.0653b21: 來稱讃汝修是行故。令汝速得阿耨多羅三藐
T0228_.08.0653b22: 三菩提。是菩薩聞空中聲所稱讃已。從彼空
T0228_.08.0653b23: 寂曠野等處來至聚落。見餘菩薩柔和善順
T0228_.08.0653b24: 修持梵行。遠離聲聞縁覺之心三業清淨者。
T0228_.08.0653b25: 即起輕慢作如是言。汝等是爲憒閙行者。汝
T0228_.08.0653b26: 所修行非遠離行。須菩提。彼住空寂菩薩以
T0228_.08.0653b27: 眞遠離行爲憒閙行。以憒閙行爲眞遠離行。
T0228_.08.0653b28: 以其過惡故所應恭敬者而返輕慢。不應恭
T0228_.08.0653b29: 敬者而返恭敬。何以故。彼作是念。我住空寂
T0228_.08.0653c01: 曠野等處有諸非人念我故來助我故來。汝
T0228_.08.0653c02: 近聚落住者。何有非人來助念汝。作是念已
T0228_.08.0653c03: 於餘菩薩起輕慢心。須菩提。當知此人是爲
T0228_.08.0653c04: 菩薩中旃陀羅。菩薩中過惡者。菩薩中汚行
T0228_.08.0653c05: 者。是爲形像菩薩。亦名賊住沙門。亦名沙門
T0228_.08.0653c06: 形賊。亦名不淨法者。亦名非禮法者。以是相
T0228_.08.0653c07: 故當知是爲初發心者。是故一切世間諸天
T0228_.08.0653c08: 人等所不恭敬。何以故。我説彼人是増上慢
T0228_.08.0653c09: 者。須菩提。菩薩摩訶薩於如是人不應親近。
T0228_.08.0653c10: 又須菩提。若諸菩薩摩訶薩不捨一切衆生
T0228_.08.0653c11: 愛樂一切智。深發阿耨多羅三藐三菩提心。
T0228_.08.0653c12: 爲欲成就阿耨多羅三藐三菩提。利益安樂
T0228_.08.0653c13: 一切衆生者。不應親近如是等人。須菩提。求
T0228_.08.0653c14: 菩提者於諸魔事常應覺知覺已遠離。於一
T0228_.08.0653c15: 切時常生厭離怖三界心。但爲利樂一切衆
T0228_.08.0653c16: 生。引示衆生所有正道。令諸衆生圓滿正果
T0228_.08.0653c17: 住法實性。又復於諸衆生起大慈心大悲心
T0228_.08.0653c18: 大喜心大捨心。菩薩常作是願。願我當於一
T0228_.08.0653c19: 切時一切處遠離如是一切魔事。設或暫起
T0228_.08.0653c20: 速令除滅。須菩提。若菩薩摩訶薩能如是學
T0228_.08.0653c21: 者。是菩薩摩訶薩神通智力。須菩提當知如
T0228_.08.0653c22: 是等皆説菩薩摩訶薩覺知魔事眞遠離相
T0228_.08.0653c23: 善知識品第二十二之一
T0228_.08.0653c24: 爾時世尊告尊者須菩提言。若菩薩摩訶薩
T0228_.08.0653c25: 深心欲得阿耨多羅三藐三菩提者應當親近
T0228_.08.0653c26: 恭敬諸善知識。須菩提白佛言。世尊。有諸菩
T0228_.08.0653c27: 薩摩訶薩深心欲得阿耨多羅三藐三菩提。
T0228_.08.0653c28: 若能愛樂善知識者。云何是菩薩摩訶薩善
T0228_.08.0653c29: 知識耶。佛言。須菩提。當知諸佛如來是菩薩
T0228_.08.0654a01: 善知識。何以故。諸佛能説菩薩行法及諸波
T0228_.08.0654a02: 羅蜜多。教示菩薩入般若波羅蜜多。是故諸
T0228_.08.0654a03: 佛如來爲菩薩善知識。又須菩提。般若波羅
T0228_.08.0654a04: 蜜多是菩薩善知識。何以故。般若波羅蜜多
T0228_.08.0654a05: 是諸波羅蜜多畢竟處。以般若波羅蜜多爲
T0228_.08.0654a06: 菩薩善知識故。即六波羅蜜多皆爲菩薩善
T0228_.08.0654a07: 知識。又復六波羅蜜多是菩薩大師。六波
T0228_.08.0654a08: 羅蜜多爲所行正道。六波羅蜜多爲世間光
T0228_.08.0654a09: 明六波羅蜜多爲大法炬。六波羅蜜多爲大
T0228_.08.0654a10: 法光明。六波羅蜜多爲眞救護。六波羅蜜多
T0228_.08.0654a11: 爲所歸趣。六波羅蜜多爲所住舍。六波羅蜜
T0228_.08.0654a12: 多爲究竟道。六波羅蜜多爲大洲渚。六波羅
T0228_.08.0654a13: 蜜多爲父爲母。乃至阿耨多羅三藐三菩提。
T0228_.08.0654a14: 皆因六波羅蜜多故而能成就。又須菩提。所
T0228_.08.0654a15: 有過去諸佛如來應供正等正覺。已得阿耨
T0228_.08.0654a16: 多羅三藐三菩提已入涅盤者。是諸如來皆
T0228_.08.0654a17: 從六波羅蜜多生。所有未來諸佛如來應供
T0228_.08.0654a18: 正等正覺。當得阿耨多羅三藐三菩提者。是
T0228_.08.0654a19: 諸如來亦從六波羅蜜多生。于今現在十方
T0228_.08.0654a20: 無量阿僧祇世界。教化衆生諸佛如來應供
T0228_.08.0654a21: 正等正覺。今得阿耨多羅三藐三菩提者。是
T0228_.08.0654a22: 諸如來亦從六波羅蜜多生。又三世諸佛一
T0228_.08.0654a23: 切智亦從六波羅蜜多生。何以故。諸佛本行
T0228_.08.0654a24: 菩薩道時皆修習是六波羅蜜多。三十七菩
T0228_.08.0654a25: 提分法。四無量行。四攝法。乃至一切佛法故。
T0228_.08.0654a26: 得阿耨多羅三藐三菩提。是諸佛法皆從六
T0228_.08.0654a27: 波羅蜜多生。又佛智自然智。不可思議智。不
T0228_.08.0654a28: 可稱量智。無等智無等等智。亦復從是六波
T0228_.08.0654a29: 羅蜜多生。須菩提。是故六波羅蜜多爲菩薩
T0228_.08.0654b01: 善知識。六波羅蜜多爲菩薩大師。爲所行正
T0228_.08.0654b02: 道。爲世間光明。爲大法炬。爲大法光明。爲眞
T0228_.08.0654b03: 救護。爲所歸趣。爲所住舍。爲究竟道。爲大
T0228_.08.0654b04: 洲渚。爲父爲母。乃至出生阿耨多羅三藐三
T0228_.08.0654b05: 菩提又須菩提。若菩薩摩訶薩爲欲利益安
T0228_.08.0654b06: 樂一切衆生者。應學是六波羅蜜多。若欲學
T0228_.08.0654b07: 是諸波羅蜜多者。應當於此般若波羅蜜多
T0228_.08.0654b08: 如理修學。解了其義如實思惟如實觀察何
T0228_.08.0654b09: 以故。般若波羅蜜多與五波羅蜜多而爲先
T0228_.08.0654b10: 導開示顯了故。又五波羅蜜多若離般若波
T0228_.08.0654b11: 羅蜜多。即不得波羅蜜多名。是故須菩提。菩
T0228_.08.0654b12: 薩摩訶薩若欲不起他信不隨他語者。應當
T0228_.08.0654b13: 修學是般若波羅蜜多。須菩提白佛言。世尊。
T0228_.08.0654b14: 何等相是般若波羅蜜多。佛言。須菩提。無著
T0228_.08.0654b15: 相是般若波羅蜜多。須菩提言。頗有因縁如
T0228_.08.0654b16: 般若波羅蜜多無著相。一切法亦無著相耶。
T0228_.08.0654b17: 佛言。須菩提。有因縁如般若波羅蜜多無著
T0228_.08.0654b18: 相。一切法亦無著相。何以故。須菩提。一切法
T0228_.08.0654b19: 空故離故。是故須菩提。如一切法無著相空
T0228_.08.0654b20: 故離故。般若波羅蜜多無著相亦空亦離
T0228_.08.0654b21: 須菩提白佛言。世尊。若一切法空故離故
T0228_.08.0654b22: 者。云何佛説一切衆生有染有淨。世尊。空法
T0228_.08.0654b23: 中無染無淨。離法中無染無淨。世尊。即此空
T0228_.08.0654b24: 法離法不可得。阿耨多羅三藐三菩提異此
T0228_.08.0654b25: 空法離法。亦無法可得阿耨多羅三藐三菩
T0228_.08.0654b26: 提。世尊。我今不能解如是義。願佛世尊。爲我
T0228_.08.0654b27: 宣説
T0228_.08.0654b28: 佛言。須菩提。於汝意云何。一切衆生於長夜
T0228_.08.0654b29: 中著我我所不。須菩提言。如是世尊。衆生長
T0228_.08.0654c01: 夜著我我所。佛言。須菩提。於汝意云何。我我
T0228_.08.0654c02: 所空不。須菩提言。如是世尊。我我所空。佛
T0228_.08.0654c03: 言。須菩提。於汝意云何。衆生著我我所故輪
T0228_.08.0654c04: 轉生死不。須菩提言。如是世尊。衆生著我
T0228_.08.0654c05: 我所故輪轉生死。佛言。須菩提。當知諸染法
T0228_.08.0654c06: 者。但隨衆生所受所著故説名爲染。若諸衆
T0228_.08.0654c07: 生不受不著。即無染可得亦無受染者。是故
T0228_.08.0654c08: 無我我所。以無我我所故説名爲淨。若諸衆
T0228_.08.0654c09: 生不受不著。亦無淨可得亦無受淨者。須菩
T0228_.08.0654c10: 提。以是義故於一切法空中一切法離中。説
T0228_.08.0654c11: 名爲染説名爲淨。須菩提。諸菩薩摩訶薩行
T0228_.08.0654c12: 般若波羅蜜多者應如是行。須菩提白佛言。
T0228_.08.0654c13: 希有世尊。善説斯義。於一切法空中一切法
T0228_.08.0654c14: 離中。説染説淨不受不著。菩薩摩訶薩行般
T0228_.08.0654c15: 若波羅蜜多者應如是行。世尊。若菩薩摩訶
T0228_.08.0654c16: 薩如是行者。是爲不行色不行受想行識。若
T0228_.08.0654c17: 菩薩摩訶薩如是行者。普令一切世間天人
T0228_.08.0654c18: 阿修羅等所共敬伏。不爲彼等而能動亂。又
T0228_.08.0654c19: 菩薩摩訶薩若如是行者。不雜聲聞縁覺行。
T0228_.08.0654c20: 不住聲聞縁覺地。何以故。如是行者是無所
T0228_.08.0654c21: 行而行無所住而住。能入佛性入如來性自
T0228_.08.0654c22: 然智性一切智性。世尊。如是行者最上無勝。
T0228_.08.0654c23: 與般若波羅蜜多勝行相應。是故諸菩薩摩
T0228_.08.0654c24: 訶薩於晝夜中如是勤行。即能近阿耨多羅
T0228_.08.0654c25: 三藐三菩提。乃至速能成就阿耨多羅三藐
T0228_.08.0654c26: 三菩提
T0228_.08.0654c27: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0654c28: 第十九
T0228_.08.0654c29:
T0228_.08.0655a01:
T0228_.08.0655a02:
T0228_.08.0655a03:
T0228_.08.0655a04: 波羅蜜多經卷第二十
T0228_.08.0655a05: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0655a06: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0655a07: 善知識品第二十二之二
T0228_.08.0655a08: 爾時世尊告尊者須菩提言。如是如是。須菩
T0228_.08.0655a09: 提。菩薩摩訶薩行般若波羅蜜多。若如是行
T0228_.08.0655a10: 者是爲不行色不行受想行識。如是行者普
T0228_.08.0655a11: 令一切世間天人阿修羅等所共敬伏。不爲
T0228_.08.0655a12: 彼等而能動亂。如是行者不雜聲聞縁覺行。
T0228_.08.0655a13: 不住聲聞縁覺地。如是行者是無所行而行
T0228_.08.0655a14: 無所住而住。能入佛性入如來性自然智性
T0228_.08.0655a15: 一切智性。如是行者最上無勝。與般若波羅
T0228_.08.0655a16: 蜜多勝行相應。若諸菩薩摩訶薩於晝夜中
T0228_.08.0655a17: 如是勤行。即能近阿耨多羅三藐三菩提。乃
T0228_.08.0655a18: 至速能成就阿耨多羅三藐三菩提。又須菩
T0228_.08.0655a19: 提。假使閻浮提中一切衆生一一皆得人身。
T0228_.08.0655a20: 悉發阿耨多羅三藐三菩提心。發是心已乃
T0228_.08.0655a21: 至盡壽。尊重恭敬供養諸佛。又復普於一切
T0228_.08.0655a22: 廣行布施。即以如是布施功徳。迴向阿耨多
T0228_.08.0655a23: 羅三藐三菩提。須菩提。此諸人等以是因縁
T0228_.08.0655a24: 得福多不。須菩提言。甚多世尊。甚多善逝。
T0228_.08.0655a25: 佛言。須菩提。此諸人等以是因縁得福雖多。
T0228_.08.0655a26: 不如菩薩摩訶薩。能一日中起般若波羅蜜
T0228_.08.0655a27: 多相應正念。隨其菩薩所起般若波羅蜜多
T0228_.08.0655a28: 相應正念故。能爲一切衆生作大福田。何以
T0228_.08.0655a29: 故。菩薩能起平等慈心。餘諸衆生無有是心
T0228_.08.0655b01: 如菩薩摩訶薩者。唯除如來慈心具足。所以
T0228_.08.0655b02: 者何。諸佛如來應供正等正覺。已能圓滿不
T0228_.08.0655b03: 思議法。而常不離慈悲喜捨。須菩提。云何菩
T0228_.08.0655b04: 薩能爲衆生作大福田。須菩提。所謂菩薩因
T0228_.08.0655b05: 般若波羅蜜多故具足正慧。得是慧已見諸
T0228_.08.0655b06: 衆生。如在牢獄受彼繋縛。菩薩爾時得大悲
T0228_.08.0655b07: 心所護助故。即復以淨天眼普遍觀察無量
T0228_.08.0655b08: 無數無邊衆生。見有衆生造無間業者。當受
T0228_.08.0655b09: 苦報墮諸見網不得出離。菩薩如是觀已。深
T0228_.08.0655b10: 發大慈心大悲心憐愍衆生以是大慈大悲光
T0228_.08.0655b11: 明普遍照耀。而彼菩薩作如是念。我當爲一
T0228_.08.0655b12: 切衆生作大依怙。廣爲一切衆生解脱諸苦。
T0228_.08.0655b13: 作是念已不住是相亦不住餘相。須菩提。此
T0228_.08.0655b14: 名菩薩摩訶薩大慧光明。是即能爲衆生作
T0228_.08.0655b15: 大福田。若菩薩摩訶薩如是行者。即不退轉
T0228_.08.0655b16: 於阿耨多羅三藐三菩提。堪受一切世間信
T0228_.08.0655b17: 心所施。謂飮食衣服臥具醫藥。菩薩雖復受
T0228_.08.0655b18: 施。以一心修習般若波羅蜜多故。於彼施者
T0228_.08.0655b19: 受者及其所施皆悉清淨得近一切智。是故
T0228_.08.0655b20: 須菩提諸菩薩摩訶薩若欲不虚受其國中
T0228_.08.0655b21: 信施。若欲引示衆生所行正道。若欲救度衆
T0228_.08.0655b22: 生脱三界縛。若欲拔濟衆生出輪迴苦。若欲
T0228_.08.0655b23: 開導衆生清淨慧眼者。應當發起般若波羅
T0228_.08.0655b24: 蜜多相應正念。若起是念即與般若波羅蜜
T0228_.08.0655b25: 多言説相應。何以故。菩薩有所言説皆隨順
T0228_.08.0655b26: 般若波羅蜜多念。若有所念亦隨順言説。即
T0228_.08.0655b27: 得不離般若波羅蜜多。是故菩薩於晝夜中
T0228_.08.0655b28: 不應離是般若波羅蜜多相應正念。須菩提。
T0228_.08.0655b29: 譬如有人得未曾有大摩尼寶。得是寶已心
T0228_.08.0655c01: 大歡喜。後於異時或有因縁而失此寶。須菩
T0228_.08.0655c02: 提。彼人以是縁故心生愁惱。憂苦追悔常作
T0228_.08.0655c03: 是念。我今何故失此大寶。如是思念無有間
T0228_.08.0655c04: 斷。須菩提。菩薩亦復如是。大法寶者所謂般
T0228_.08.0655c05: 若波羅蜜多。菩薩得是般若波羅蜜多大法
T0228_.08.0655c06: 寶故。常起般若波羅蜜多相應正念。常不離
T0228_.08.0655c07: 一切智心。須菩提白佛言。世尊。若一切法自
T0228_.08.0655c08: 性空故離故。一切念亦空亦離者。云何佛
T0228_.08.0655c09: 説菩薩摩訶薩常不離般若波羅蜜多相應念
T0228_.08.0655c10: 耶。佛言。須菩提。若菩薩摩訶薩能如是知一
T0228_.08.0655c11: 切法自性空故離故。一切念亦空亦離者。即
T0228_.08.0655c12: 是般若波羅蜜多相應正念。即是不離一切
T0228_.08.0655c13: 智心。何以故。般若波羅蜜多空中無増無減
T0228_.08.0655c14: 故。須菩提白佛言。世尊。般若波羅蜜多空中
T0228_.08.0655c15: 無増無減者。菩薩摩訶薩云何能増長般若
T0228_.08.0655c16: 波羅蜜多。云何得阿耨多羅三藐三菩提耶。
T0228_.08.0655c17: 佛告須菩提言。若菩薩摩訶薩行般若波羅
T0228_.08.0655c18: 蜜多時。於是中有増有減。即般若波羅蜜多
T0228_.08.0655c19: 空中亦増亦減。若菩薩摩訶薩空中無増無
T0228_.08.0655c20: 減者。即般若波羅蜜多空中亦無増無減。須
T0228_.08.0655c21: 菩提。菩薩摩訶薩空中無所増減故。菩薩
T0228_.08.0655c22: 摩訶薩以是無増減法得阿耨多羅三藐三菩
T0228_.08.0655c23: 提。須菩提。若菩薩摩訶薩聞是説已不驚不
T0228_.08.0655c24: 怖者。當知是菩薩摩訶薩名爲行般若波羅
T0228_.08.0655c25: 蜜多。須菩提言。般若波羅蜜多相是行般若
T0228_.08.0655c26: 波羅蜜多不。佛言。不也須菩提。須菩提言。般
T0228_.08.0655c27: 若波羅蜜多空相是行般若波羅蜜多不。佛
T0228_.08.0655c28: 言。不也須菩提。須菩提言。離般若波羅蜜多
T0228_.08.0655c29: 空相有法可行般若波羅蜜多不。佛言。不也
T0228_.08.0656a01: 須菩提。須菩提言。空可行般若波羅蜜多不。
T0228_.08.0656a02: 佛言。不也須菩提。須菩提言。離空有法可行
T0228_.08.0656a03: 般若波羅蜜多不。佛言。不也須菩提。須菩提
T0228_.08.0656a04: 言。空可行空不。佛言。不也須菩提。須菩提
T0228_.08.0656a05: 言。色可行般若波羅蜜多不。佛言。不也須菩
T0228_.08.0656a06: 提。須菩提言。受想行識可行般若波羅蜜多
T0228_.08.0656a07: 不。佛言。不也須菩提。須菩提言。離色有法可
T0228_.08.0656a08: 行般若波羅蜜多不。佛言。不也須菩提。須菩
T0228_.08.0656a09: 提言。離受想行識有法可行般若波羅蜜多
T0228_.08.0656a10: 不。佛言。不也須菩提。須菩提言。菩薩摩訶薩
T0228_.08.0656a11: 當云何行是行般若波羅蜜多。佛言。須菩提。
T0228_.08.0656a12: 汝見有法可行般若波羅蜜多不。須菩提言。
T0228_.08.0656a13: 不也世尊。佛言。須菩提。汝見般若波羅蜜多。
T0228_.08.0656a14: 是菩薩摩訶薩所行處不。須菩提言。不也世
T0228_.08.0656a15: 尊。佛言。須菩提。若法無所得即法不可見。是
T0228_.08.0656a16: 中有生可生有滅可滅不。須菩提言。不也世
T0228_.08.0656a17: 尊。佛言。須菩提。若菩薩摩訶薩了如是相即
T0228_.08.0656a18: 得無生法忍。菩薩摩訶薩具是忍者。即得授
T0228_.08.0656a19: 阿耨多羅三藐三菩提記。須菩提。此名如來
T0228_.08.0656a20: 無所畏行。菩薩摩訶薩若如是行。即得佛無
T0228_.08.0656a21: 上智廣大智最上利智一切智智。如是行者
T0228_.08.0656a22: 是無處所行。須菩提白佛言。世尊。以是無
T0228_.08.0656a23: 生法可得授阿耨多羅三藐三菩提記不。佛
T0228_.08.0656a24: 言。不也須菩提。須菩提言。當以何法得授阿
T0228_.08.0656a25: 耨多羅三藐三菩提記。佛言。須菩提。汝見有
T0228_.08.0656a26: 法可得授阿耨多羅三藐三菩提記不。須菩
T0228_.08.0656a27: 提言。不也世尊。佛言。須菩提。汝見有阿耨多
T0228_.08.0656a28: 羅三藐三菩提是所記不。須菩提言。我不見
T0228_.08.0656a29: 是法有所記別。亦復不見有授記法。何以故。
T0228_.08.0656b01: 一切法無所得故。世尊。以是義故。我知一切
T0228_.08.0656b02: 法無證是中無證者。一切法無得是中無所得
T0228_.08.0656b03: 帝釋天主讃歎品第二十三
T0228_.08.0656b04: 爾時帝釋天主在大會中。即從座起前白佛
T0228_.08.0656b05: 言。世尊。如佛所説般若波羅蜜多最上甚深。
T0228_.08.0656b06: 難可得見難可得聞。亦復於中難解難入。佛
T0228_.08.0656b07: 告帝釋天主言。憍尸迦。如是如是。般若波羅
T0228_.08.0656b08: 蜜多最上甚深。難見難聞難解難入。憍尸迦。
T0228_.08.0656b09: 如虚空甚深故般若波羅蜜多亦甚深。虚空
T0228_.08.0656b10: 空故般若波羅蜜多亦空。虚空離故般若波
T0228_.08.0656b11: 羅蜜多亦離。虚空難見故般若波羅蜜多亦
T0228_.08.0656b12: 難見。虚空難解故般若波羅蜜多亦難解。帝
T0228_.08.0656b13: 釋天主白佛言。世尊。若有人得是甚深般若
T0228_.08.0656b14: 波羅蜜多法門。聽受讀誦爲人演説乃至書
T0228_.08.0656b15: 寫者。當知是人具足最上善根。佛言。憍尸迦。
T0228_.08.0656b16: 如是如是。若有人得此甚深般若波羅蜜多
T0228_.08.0656b17: 法門。聽受讀誦爲人演説乃至書寫者。我説
T0228_.08.0656b18: 是人已能具足最上善根。憍尸迦。於汝意云
T0228_.08.0656b19: 何。正使閻浮提一切衆生皆得人身。一一衆
T0228_.08.0656b20: 生具修十善。彼諸善男子善女人等。以是縁
T0228_.08.0656b21: 故得福多不。帝釋天主言。甚多世尊。甚多善
T0228_.08.0656b22: 逝。佛言。憍尸迦。彼善男子善女人得福雖多。
T0228_.08.0656b23: 不如有人於此甚深般若波羅蜜多法門。聽
T0228_.08.0656b24: 受讀誦爲人演説乃至書寫者。百分不及一。
T0228_.08.0656b25: 千分不及一。百千倶胝那庾多分。算分數
T0228_.08.0656b26: 分及譬喩分。乃至烏波尼殺曇分皆不及一
T0228_.08.0656b27: 爾時會中有一苾芻。聞是説已謂帝釋天主
T0228_.08.0656b28: 言。若有善男子善女人。暫得聞此甚深般若
T0228_.08.0656b29: 波羅蜜多法門。而能一念生淨信者。當知是
T0228_.08.0656c01: 善男子善女人勝過仁者。是時帝釋天主謂
T0228_.08.0656c02: 彼苾芻言。若善男子善女人。一發心頃生淨
T0228_.08.0656c03: 信者尚勝於我。何況廣能聽受讀誦爲人演
T0228_.08.0656c04: 説乃至書寫。又復何況隨聽受已。如所説學
T0228_.08.0656c05: 如所説行修習相應。當知是善男子善女人
T0228_.08.0656c06: 修菩薩行。勝過一切世間天人阿修羅等。苾
T0228_.08.0656c07: 芻非但勝彼一切世間天人阿修羅等。亦復
T0228_.08.0656c08: 勝於須陀洹斯陀含阿那含阿羅漢及其縁
T0228_.08.0656c09: 覺。非但勝於須陀洹乃至縁覺。亦復勝餘菩
T0228_.08.0656c10: 薩遠離般若波羅蜜多無善巧方便行布施
T0228_.08.0656c11: 者。非但勝彼菩薩如是布施。亦復勝餘菩薩
T0228_.08.0656c12: 遠離般若波羅蜜多無善巧方便持淨戒者。
T0228_.08.0656c13: 非但勝彼菩薩如是持戒。亦復勝餘菩薩遠
T0228_.08.0656c14: 離般若波羅蜜多無善巧方便修忍辱者。非
T0228_.08.0656c15: 但勝彼菩薩如是忍辱。亦復勝餘菩薩遠離
T0228_.08.0656c16: 般若波羅蜜多無善巧方便發精進者。非但
T0228_.08.0656c17: 勝彼菩薩如是精進。亦復勝餘菩薩遠離般
T0228_.08.0656c18: 若波羅蜜多無善巧方便修禪定者。何以故。
T0228_.08.0656c19: 是菩薩摩訶薩聞此甚深般若波羅蜜多法
T0228_.08.0656c20: 門。能如説學能如説行。而能具足善巧方便。
T0228_.08.0656c21: 是故勝過一切世間天人阿修羅乃至聲聞縁
T0228_.08.0656c22: 覺及餘菩薩。當知是菩薩善行般若波羅蜜
T0228_.08.0656c23: 多。是菩薩能近一切智不遠離諸佛。是菩薩
T0228_.08.0656c24: 成熟善根當坐道場。是菩薩能斷衆生諸煩
T0228_.08.0656c25: 惱苦。若菩薩摩訶薩能如是學者。是爲學菩
T0228_.08.0656c26: 薩法不學聲聞縁覺法。是學般若波羅蜜多。
T0228_.08.0656c27: 又菩薩摩訶薩如是學時。當有護世四大天
T0228_.08.0656c28: 王。來菩薩所作如是言。善男子。汝當精勤
T0228_.08.0656c29: 疾學是般若波羅蜜多。疾證阿耨多羅三藐
T0228_.08.0657a01: 三菩提。汝當坐道場時。我等四王各持寶鉢
T0228_.08.0657a02: 奉上於汝。世尊。非但護世四王現菩薩前作
T0228_.08.0657a03: 如是説。我亦常往彼菩薩所而爲護助況復
T0228_.08.0657a04: 諸餘天子。何以故。是菩薩能如是學般若波
T0228_.08.0657a05: 羅蜜多。學已能行甚爲希有。世間衆生有諸
T0228_.08.0657a06: 苦惱。菩薩已能遠離諸苦。於一切處作大利
T0228_.08.0657a07: 樂。世尊。此爲菩薩學般若波羅蜜多。現世功
T0228_.08.0657a08: 徳
T0228_.08.0657a09: 爾時尊者阿難即作是念。此帝釋天主快説
T0228_.08.0657a10: 是語。爲自辯才如是説耶。爲佛威神所護念
T0228_.08.0657a11: 耶。爾時帝釋天主承佛威神知其念。即謂言
T0228_.08.0657a12: 尊者當知。如我所説皆是世尊威神建立
T0228_.08.0657a13: 爾時世尊告尊者阿難言。如是如是。如帝釋
T0228_.08.0657a14: 天主此所樂説當知皆是佛威神力而爲護念
T0228_.08.0657a15: 増上慢品第二十四
T0228_.08.0657a16: 爾時世尊復告尊者阿難言。當知菩薩摩訶
T0228_.08.0657a17: 薩修般若波羅蜜多時。行般若波羅蜜多時。
T0228_.08.0657a18: 所有三千大千世界一切惡魔皆生疑念。菩
T0228_.08.0657a19: 薩摩訶薩修行是般若波羅蜜多。爲當中道
T0228_.08.0657a20: 取證聲聞縁覺果耶。爲當決定直至阿耨多
T0228_.08.0657a21: 羅三藐三菩提耶。阿難。彼諸惡魔或時若見
T0228_.08.0657a22: 菩薩摩訶薩修行般若波羅蜜多故。決定直
T0228_.08.0657a23: 至阿耨多羅三藐三菩提者。諸魔即時憂愁
T0228_.08.0657a24: 苦惱如箭入心
T0228_.08.0657a25: 復次阿難。菩薩摩訶薩修般若波羅蜜多時。
T0228_.08.0657a26: 行般若波羅蜜多時。有諸惡魔來菩薩所生
T0228_.08.0657a27: 嬈亂心。以彼魔力化諸雷雹風雨等相。周徧
T0228_.08.0657a28: 方處欲令菩薩怖畏散亂。乃至欲令菩薩於
T0228_.08.0657a29: 一念中退失阿耨多羅三藐三菩提心。阿難
T0228_.08.0657b01: 當知。惡魔不必普能嬈亂一切菩薩。阿難白
T0228_.08.0657b02: 佛言。世尊。何等菩薩爲魔所嬈。佛言。阿難。
T0228_.08.0657b03: 若菩薩於先世中。曾得聞是般若波羅蜜多
T0228_.08.0657b04: 法門。雖復聞已不生信解。阿難當知。是菩薩
T0228_.08.0657b05: 即有惡魔而來嬈亂。爲彼諸魔伺得其便
T0228_.08.0657b06: 復次阿難。若菩薩摩訶薩聞此甚深般若波
T0228_.08.0657b07: 羅蜜多法門時心生疑念。有是般若波羅蜜
T0228_.08.0657b08: 多法門耶。無是般若波羅蜜多法門耶。阿難
T0228_.08.0657b09: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔
T0228_.08.0657b10: 伺得其便
T0228_.08.0657b11: 復次阿難。若菩薩摩訶薩遠離善知識親近
T0228_.08.0657b12: 惡知識。以近惡知識故。聞此甚深般若波羅
T0228_.08.0657b13: 蜜多法門不生信解。又復不能請問其義。但
T0228_.08.0657b14: 作是念。我今何能修此般若波羅蜜多。阿難
T0228_.08.0657b15: 當知。是菩薩即有惡魔而來嬈亂。爲彼諸魔
T0228_.08.0657b16: 伺得其便
T0228_.08.0657b17: 復次阿難。若菩薩摩訶薩受彼邪法隨邪法
T0228_.08.0657b18: 行。彼諸惡魔知是事已心生歡喜。即作是念。
T0228_.08.0657b19: 此人助我亦令餘人同來助我。而復令我圓
T0228_.08.0657b20: 滿所願隨順我意。阿難當知。是菩薩即有惡
T0228_.08.0657b21: 魔而來嬈亂。爲彼諸魔伺得其便
T0228_.08.0657b22: 復次阿難。若菩薩摩訶薩聞此甚深般若波
T0228_.08.0657b23: 羅蜜多法門已。謂餘菩薩言。此般若波羅蜜
T0228_.08.0657b24: 多甚深難解。我尚不能得其源底。汝今何用
T0228_.08.0657b25: 更修習耶。但於餘經佛所説者。聽受修習必
T0228_.08.0657b26: 當於彼而得法味。由此菩薩作是説已。諸餘
T0228_.08.0657b27: 菩薩即起遠離般若波羅蜜多心。阿難當知。
T0228_.08.0657b28: 作是説者即有惡魔而來嬈亂。爲彼諸魔伺
T0228_.08.0657b29: 得其便
T0228_.08.0657c01: 復次阿難。若菩薩摩訶薩作如是念。我是修
T0228_.08.0657c02: 眞遠離行者。餘諸菩薩非遠離行。即時惡魔
T0228_.08.0657c03: 知是念已。生大歡喜適悦慶快。何以故。彼菩
T0228_.08.0657c04: 薩隨所起念。即退失阿耨多羅三藐三菩提。
T0228_.08.0657c05: 以如是退失故魔心生喜。又復阿難。有諸惡
T0228_.08.0657c06: 魔來菩薩所。稱讃菩薩名字族氏。頭陀功徳
T0228_.08.0657c07: 乃至種種功徳相貌。菩薩聞是稱讃已隨有
T0228_.08.0657c08: 所著。起増上慢及諸慢心。貢高自大輕餘菩
T0228_.08.0657c09: 薩。由時因縁増長煩惱。而此菩薩爲彼惡魔
T0228_.08.0657c10: 力所加故。諸有言説人皆信受。隨信受已如
T0228_.08.0657c11: 所説學如所説行。若見若聞如是學者。如是
T0228_.08.0657c12: 行者皆不眞實。以不實故起顛倒心。由是
T0228_.08.0657c13: 心故身語心業皆不清淨。以此因縁而能増
T0228_.08.0657c14: 長地獄餓鬼畜生等趣。彼惡魔衆見是利故。
T0228_.08.0657c15: 心大歡喜適悦慶快即作是念。今我宮殿誠
T0228_.08.0657c16: 所不空。由彼因縁能増長故。阿難當知。是菩
T0228_.08.0657c17: 薩不能具足功徳相貌。非行般若波羅蜜多。
T0228_.08.0657c18: 非是住不退轉者。何以故。増上慢心起諸過
T0228_.08.0657c19: 失。是菩薩當有惡魔而來嬈亂。爲彼諸魔伺
T0228_.08.0657c20: 得其便
T0228_.08.0657c21: 復次阿難。若菩薩乘人與聲聞乘人共相鬪
T0228_.08.0657c22: 諍。互出惡言輕易呵毀。爾時惡魔知是事已
T0228_.08.0657c23: 即作是念。彼菩薩乘人由此因縁雖復遠離
T0228_.08.0657c24: 一切智。其所遠離非大非久。若菩薩乘人與
T0228_.08.0657c25: 菩薩乘人共相鬪諍。互出惡言輕易呵毀者。
T0228_.08.0657c26: 爾時惡魔知是事已。心大歡喜適悦慶快而
T0228_.08.0657c27: 作是念。此菩薩乘人由是因縁。久久遠離彼
T0228_.08.0657c28: 一切智
T0228_.08.0657c29: 復次阿難。若有未得授記菩薩。於餘已得授
T0228_.08.0658a01: 記菩薩起瞋恨心。隨所起心有退轉失。起一
T0228_.08.0658a02: 念退一劫而後畢是隨念劫數。若不捨一切
T0228_.08.0658a03: 智心。或遇善知識故還復發起被精進鎧
T0228_.08.0658a04: 爾時尊者阿難白佛言。世尊。若起是罪者佛
T0228_.08.0658a05: 聽悔不。佛言阿難。今我法中説有出罪法。所
T0228_.08.0658a06: 有聲聞縁覺菩薩乘中。我各説有彼出罪法。
T0228_.08.0658a07: 阿難當知。若菩薩乘人與菩薩乘人共相鬪
T0228_.08.0658a08: 諍。互出惡言輕易呵毀已。不相悔捨復懷瞋
T0228_.08.0658a09: 恨結縛於心者。我不説彼有出罪法。阿難。若
T0228_.08.0658a10: 菩薩乘人與菩薩乘人共相鬪諍。乃至呵毀
T0228_.08.0658a11: 已即相悔捨者。我當爲彼説出罪法阿難。又
T0228_.08.0658a12: 菩薩應作是念。我於一切衆生當行慈忍。設彼
T0228_.08.0658a13: 起惡來相陵辱。我尚不生一念瞋心況復加
T0228_.08.0658a14: 報。我或暫起瞋恨心者深爲大失。何以故。我
T0228_.08.0658a15: 當爲一切衆生作大橋梁普令得度。我常於
T0228_.08.0658a16: 彼一切衆生如善作意。設聞惡言不生恚心。
T0228_.08.0658a17: 於自於他皆悉平等。自有過失勿加於他。他
T0228_.08.0658a18: 有過失如自所作常生悔懼。何以故。我欲普
T0228_.08.0658a19: 令一切衆生得大安樂。若有衆生多瞋惱者。
T0228_.08.0658a20: 願我當得阿耨多羅三藐三菩提時。度脱彼
T0228_.08.0658a21: 等。我於一切處見彼所有求菩提者。我於爾
T0228_.08.0658a22: 時歡喜瞻視。面目熈怡無顰蹙相。我心堅固
T0228_.08.0658a23: 不爲一切瞋惱所動。阿難。若菩薩乘人能生
T0228_.08.0658a24: 如是心者。當知是爲修菩薩行者。又復阿難。
T0228_.08.0658a25: 諸菩薩摩訶薩於聲聞人所不應生起諸輕慢
T0228_.08.0658a26: 心。乃至一切衆生亦復不應生輕慢想。阿難
T0228_.08.0658a27: 白佛言。世尊。菩薩與菩薩云何共住。佛言阿
T0228_.08.0658a28: 難。菩薩共住當互觀視猶如佛想。是我大師
T0228_.08.0658a29: 同載一乘同行一道。彼菩薩摩訶薩若有所
T0228_.08.0658b01: 學我亦隨學。平等安住菩薩乘中。如菩薩法
T0228_.08.0658b02: 如理修學。彼若雜學非我所學。彼若清淨學
T0228_.08.0658b03: 能與一切智如理相應者。我亦如是學。阿難。
T0228_.08.0658b04: 菩薩摩訶薩能如是學者。是爲同學所應共
T0228_.08.0658b05: 住。如是學者必證阿耨多羅三藐三菩提
T0228_.08.0658b06: ＊佛説佛母出生三法藏般若波羅蜜多經卷
T0228_.08.0658b07: 第二十
T0228_.08.0658b08:
T0228_.08.0658b09:
T0228_.08.0658b10:
T0228_.08.0658b11:
T0228_.08.0658b12: 波羅蜜多經卷第二十一
T0228_.08.0658b13: ＊西＊天譯經三藏朝奉大夫試光祿卿
T0228_.08.0658b14: 傳法大師＊賜紫＊臣施＊護奉 詔＊譯
T0228_.08.0658b15: 學品第二十五
T0228_.08.0658b16: 爾時尊者須菩提白佛言。世尊。菩薩摩訶薩
T0228_.08.0658b17: 欲學一切智當云何學。佛言。須菩提。菩薩摩
T0228_.08.0658b18: 訶薩若盡學則學一切智。若離學則學一切
T0228_.08.0658b19: 智。若無生無滅無起無染無性。如虚空法界
T0228_.08.0658b20: 寂靜等學則學一切智
T0228_.08.0658b21: 須菩提白佛言。世尊。若菩薩摩訶薩盡學離
T0228_.08.0658b22: 學乃至法界寂靜等學。則學一切智者。是等
T0228_.08.0658b23: 當云何作。佛言。須菩提。汝若如是説是等云
T0228_.08.0658b24: 何作者。須菩提。於汝意云何。如來證如如故
T0228_.08.0658b25: 得名如來。是如有盡有所作不須菩提言。不
T0228_.08.0658b26: 也世尊。何以故。如無盡相亦無所作。佛言。須
T0228_.08.0658b27: 菩提。於汝意云何。如來證如如故得名如來。
T0228_.08.0658b28: 是如有生有滅有起有染有得有證不。須菩
T0228_.08.0658b29: 提言。不也世尊。佛言。須菩提。菩薩摩訶薩學
T0228_.08.0658c01: 一切智亦復如是。須菩提。是故菩薩摩訶薩
T0228_.08.0658c02: 若如是學者不盡如相。如是學者是學一切
T0228_.08.0658c03: 智。如是學者是學般若波羅蜜多。如是學者
T0228_.08.0658c04: 是學佛地。如是學者是學佛十力四無所畏
T0228_.08.0658c05: 等一切佛法乃至一切智智。如是學者能到
T0228_.08.0658c06: 諸學彼岸。如是。學者普能降伏魔及魔衆。如
T0228_.08.0658c07: 是學者速得不退轉法。如是學者速坐道場。
T0228_.08.0658c08: 如是學者是學三轉十二行相法輪。如是學者
T0228_.08.0658c09: 學自所行。如是學者學爲他作所依怙法。如
T0228_.08.0658c10: 是學者是學大慈大悲大喜大捨。如是學者
T0228_.08.0658c11: 學度衆生界如是學者是學不斷佛種。如是
T0228_.08.0658c12: 學者學開甘露門。須菩提。此廣大學是最上
T0228_.08.0658c13: 學。凡夫下劣人不能如是學。若有能調御一
T0228_.08.0658c14: 切衆生。欲與一切衆生爲依怙者。欲出過一
T0228_.08.0658c15: 切衆生界者彼能如是學。若如是學者不墮
T0228_.08.0658c16: 地獄餓鬼畜生等趣。不生阿修羅界。不生邊
T0228_.08.0658c17: 地。不生旃陀羅族。不生下姓種族。不生種
T0228_.08.0658c18: 種卑賤巧業等族。如是學者不失一目不盲
T0228_.08.0658c19: 兩目。亦不角睞不聾不。唖不傴僂不攣躄。不
T0228_.08.0658c20: 醜陋不麁惡不形殘不異相。亦無疥癩癰疽
T0228_.08.0658c21: 乾瘠等病。不壞諸根人相圓滿。音聲清巧衆
T0228_.08.0658c22: 所愛樂。須菩提。又菩薩摩訶薩如是學者。不
T0228_.08.0658c23: 害他命不盜他物。不行邪染不虚妄言。亦不
T0228_.08.0658c24: 兩舌復不惡口。不無義語。不生貪著。不起瞋
T0228_.08.0658c25: 惱。不住邪見。不邪命活。不修邪命法。不畜
T0228_.08.0658c26: 破戒眷屬。不近非法者。不生長壽天。雖入
T0228_.08.0658c27: 諸禪而不隨禪生。何以故。菩薩以能成就善
T0228_.08.0658c28: 巧方便故。而菩薩成就何等善巧方便。所謂
T0228_.08.0658c29: 從般若波羅蜜多相應出生善巧方便。是故
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